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REESE    LIBRARY 

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UNIVERSITY   OF   CALIFORNIA. 


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SERMONS, 


PRACTICAL,  AND  DOCTRINAL, 


BY   THE    LATE 


WITH  'A 


BIOGRAPHICAL  SKETCH 


OF    THE 


BOSTON: 

PUBLISHED  BY  CROCKER  &.  BREWSTER 
No.  50, 

1826. 


DISTRICT  OF  MASSACHUSETTS,  to  -wit: 

District  Clerk's  Office. 

BE  IT  REMEMBERED,  that  on  the  twenty-eighth  day  of  April,  A.  D.  1826,  in 
the  fiftieth  year  of  the  Independence  of  the  United  States  of  America,  Moses 
P.  Parish^  of  the  said  District,  has  deposited  in  this  office  the  title  of  a  book, 
the  right  whereof  he  claims  as  Proprietor,  in  the  words  following,  to  -wit: 

"Sermons,  Practical  and  Doctrinal.  By  the  late  Elijah  Parish,  D.  D.  With  a 
Biographical  Sketch  of  the  Author." 

In  Conformity  to  the  act  of  the  Congress  of  the  United  States,  intitled,  'An 
act  for  the  encouragement  of  learning,  by  securing  the  copies,  of  maps,  charts  and 
books,  to  the  authors  and  proprietors  of  such  copies,  during  the  times  therein  men- 
tioned;" and  also  to  an  act,  intitled,  "An  act  supplementary  to  an  act,  intitled,  An 
act  for  the  encouragement  of  learning,  by  secunng  the  copies  of  maps,  charts  and 
books,  to  the  authors  and  proprietors  of  such  copies  during  the  times  therein  men- 
tioned; and  extending  the  benefits  thereof  to  the  arts  of  designing,  engraving  and 
etching  historical,  and  other  prints." 


Clerk  of  the  District  of  Massachusetts. 


BIOGRAPHICAL     SKETCH. 


THE  remark,  which  Addison,  in  the  first  number  of 
the  Spectator,  has  so  playfully  made,  that  a  reader 
never  peruses  a  book  with  satisfaction  until  he  knows 
the  personal  qualities  of  the  author,  seems  to  be 
peculiarly  true  when  applied  to  orations  and  sermons. 
In  reading  a  spoken  composition,  our  recollections  of 
fancy  naturally  recur  to  the  speaker.  We  either  re- 
member his  manner  and  read  every  sentence  in  con- 
nexion with  it,  or,  if  we  have  had  no  knowledge  of 
the  author,  we  supply  the  deficiency  by  a  picture  of 
the  imagination.  We  hear,  in  the  ear  of  the  mind,  the 
fervour  and  eloquence  with  which  he  poured  forth  his 
thought.  His  cadence,  his  mien,  his  gestures  accom- 
pany every  period,  and  mingle  with  every  sentiment. 
In  cases,  therefore,  in  which  the  imagination  must  be 
busy,  it  is  important  that  it  should  be  guided  by  truth  ; 
and  since  these  Discourses  will  not  suffer  from  the 


IV  BIOGRAPHICAL    SKETCH. 

reader's  possessing  the  most  vivid  conception  of  the 
author's  utterance  and  character,  we  shall  prefix  to 
them  a  short  account  of  his  life.  We  write  not  a 
biography,  but  a  sketch. 

ELIJAH  PARISH  was  born  in  Lebanon,  Con.  Nov. 
7,  1762.  His  parentage  was  respectable;  but  like 
most  other  scholars  in  New-England,  he  was  obliged 
to  struggle  with  difficulties  in  obtaining  a  classical 
education.  In  political  history,  it  has  long  been  ob- 
served, that  the  founder  of  a  dynasty  may  be  distin- 
guished, by  his  superiour  vigour  of  mind,  from  one 
born  in  the  purple  and  inheriting  a  throne.  The  same 
is  true  of  two  classes  of  scholars.  The  superiority  is 
always  found  among  those  who  have  acquired  energy, 
by  conquering  difficulties.  Man  must  be  goaded  to 
exertion  by  the  scourge  of  necessity.  He  was  grad- 
uated at  Dartmouth  College,  1785.  He  chose  the 
study  of  divinity  for  his  pursuit.  It  is  probable  at 
this  time,  that  religion  had  made  an  impression,  salu- 
tary and  lasting,  on  his  mind  and  heart.  On  this 
subject  he  was  remarkably  unostentatious.  He  laid 
claim  to  no  vivid  hopes  or  powerful  excitements.  The 
story  therefore  of  his  progress  in  personal  religion  is 
now  unknown.  But  we  need  not  lament  the  loss. 
The  only  piety  which  he  taught,  or  professed  to  prize, 
was  such  as  could  be  attested  by  the  fruits.* 

In  his  youth  there  were  no  Theological  Seminaries 
in  this  country.  He  pursued  his  studies  under  the 
direction  of  Rev.  Ephraim  Judson,  of  Taunton,  Mass. 

*  Since  writing  the  above,  testimonies  have  been  received  from  Mr.  Pemberton, 
his  early  instructor,  and  Rev.  Mr.  Kellogg,  of  Portland,  to  his  early  piety  and 
scholarship. 


BIOGRAPHICAL    SKETCH.  \ 

If  Dr.  Parish  rose  to  eminence  in  his  profession, 
his  merit  can  never  be  appreciated,  unless  we  con- 
sider the  obstacles  of  the  times,  in  which  he  came 
forward.  Young  theologians  can  have  no  conception 
of  those  difficulties,  as  they  are  now  taught  in  richly 
endowed  seminaries,  partaking  of  the  prosperity  of 
the  country.  In  his  youth,  war,  confusion,  national 
distraction  and  poverty  disturbed  the  seats  of  science, 
and  opposed  the  young  candidate's  progress  both  in 
the  paths  of  learning  and  religion.  In  the  year  1787, 
Dr.  Parish  was  settled  in  Byfield,  a  parish  in  the 
town  of  Newbury,  Mass.  His  early  settlement  affords 
probable  evidence  of  his  youthful  popularity. 

The  life  of  a  humble  preacher  of  truth,  placed  in  a 
peaceful  village  and  engaged  in  a  circle  of  duties, 
which,  though  arduous,  are  still  similar,  cannot  be 
supposed  to  be  crowded  with  events  which  sparkle  in 
narrative.  The  calling  of  Dr.  Parish  was  honourable  : 
he  made  it  laborious  ;  and  he  appears  to  have  experi- 
enced in  his  ministry  that  blessing,  which  is  prayed 
for  in  the  formula  of  the  English  church,  that  God 
would  pour  upon  his  people  the  continual  dew  of  his 
blessing.  It  was  not  his  aim  in  preaching  to  make  an 
impression  on  his  people,  which  should  adorn  a  nar- 
rative in  a  newspaper.  He  was  a  gradual  builder,  but 
his  materials  were  solid  stone.  The  continual  deic 
of  a  divine  blessing  is  an  expression,  which  best  de- 
scribes the  effect  of  his  instruction.  Yet  twice  in  his 
ministry  a  peculiar  solemnity  pervaded  his  parish.  In 
the  earlier  part  of  his  life,  he  encountered  difficulties 
among  his  people, — when  he  died,  there  was  not  a 
more  united  parish  in  the  stato.  Ho  was  indeed  a 


VI  >  BIOGRAPHICAL    SKETCH. 

man  peculiarly  fitted  to  act  in  those  scenes  which  try 
men's  souls.  Decided  in  his  views  and  firm  in  his 
spirit,  he  walked  in  the  path  of  danger  with  an  un- 
daunted heart.  It  is  a  rare  event  in  modern  times  that 
a  clergyman  is  called  to  give  such  specimens  of  Chris- 
tian courage. — He  boldly  took  his  stand  on  the  pedes- 
tal of  duty,  nor  was  it  the  threats,  or  sneers  of  an 
opposing  world,  that  would  induce  him  to  leave  it. 
This  was  courage  of  the  noblest  kind ;  it  is  the  very 
resolution  which  a  minister's  profession  requires. — 
Thousands,  who  have  faced  the  dangers  of  battle,  have 
been  timid  here.  The  teachers  of  religion,  if  they 
mean  to  fill  their  station,  must  copy  our  departed 
father,  and  {p  a  holy  heart  add  an  independent 
mind. 

He  was  a  diligent  and  successful  student.  Judging 
from  effects,  we  should  conclude  that  Dr.  Parish  was 
a  man  that  seldom  found  an  idle  hour.  He  had  a 
mind  which  was  uncommonly  vigorous,  and  he  was 
uncommonly  diligent  to  cultivate  it.  He  was  not  one 
of  those  ministers  who  close  their  books  when  they 
leave  the  college,  and  who,  if  they  can  satisfy  their 
people,  are  satisfied  themselves.  His  learning,  as  was 
to  be  expected,  was  of  the  last  age  rather  than  this  ; 
yet  as  a  student,  few  were  ever  more  industrious. 
Many  of  his  works  are  before  the  public,  and  of  these 
it  is  not  necessary  to  speak.  His  most  striking  quality 
was  his  eloquence.  In  his  happiest  efforts,  few 
equalled,  and  none  could  surpass  him.  Without  those 
thrilling  tones,  which  sometimes  make  sound  supply 
the  deficiencies  of  thought,  and  the  most  flimsy  per- 
formances pass  for  excellence,  he  led  the  intelligent 


BIOGRAPHICAL    vSKETCH.  Vll 

ear  from  sentence  to  sentence,  in  which  religion  was 
recommended  by  beauty,  and  instruction  increased  by 
delight.  He  riveted  attention  to  his  theme  ;  the  friends 
of  truth  were  confirmed  in  their  views,  and  those  who 
rejected  his  arguments,  acknowledged  his  power.  His 
style  was  vivid ;  abounding  in  expressions  which 
sunk  on  the  memory,  and  illustrations,  which  reached 
the  heart.  Every  object  of  usefulness,  or  sublimity, 
which  he  presented,  was  more  than  recognized,  it  was 
seen  and  felt.  Nothing  was  cold — nothing  languid. 
He  was  an  orator  in  the  highest  sense  of  the  word. 
The  impression  which  he  made  on  the  hearers  in  pub- 
lic, was  repeated  on  the  reader  in  his  closet.  He 
came  nearer  to  Massilon  than  to  Whitefield.  He 
could  not  have  melted  the  colliers  of  Bristol ;  nor 
arrested  the  attention  of  the  commonalty  of  Scotland  ; 
but  in  a  refined  auditory,  few  could  speak  to  more 
acceptance,  or  leave  a  deeper  impression  on  the 
heart. 

But  he  is  gone — that  eloquent  tongue  shall  speak 
to  us  no  more — or  rather  he  speaks  to  us  in  another 
language.  He  tells  us  in  the  dialect  of  the  dead,  that 
gifts  are  nothing  without  graces — that  in  the  world, 
to  which  he  has  departed,  they  ask  not  what  talents  a 
mortal  has  possessed,  but  how  he  has  used  them. 

This  venerable  and  departed  man  was  a  faithful 
minister — the  best  evidence,  in  his  profession,  of  his 
being  a  true  Christian;  and  let  me  add,  that  he 
formed  an  extensive  conception  of  what  faithful 
preaching  is.  He  left  no  part  of  duty  untouched,  no 
sin  uncensured.  He  endeavoured  to  occupy  the  whole 
ground,  displayed  in  the  bible ;  and  to  make  his  in- 


Vlll  BIOGRAPHICAL    SKETCH. 

structions  as  extensive  as  the  wants  of  man.  Though 
belonging  in  his  youth,  and  perhaps  in  his  age,  to  a 
theological  school,  which  has  been  charged  with 
dwelling  too  exclusively  on  a  few  favourite  points,  he 
was  not  a  narrow  preacher.  He  could  reason  and  feel ; 
comfort  the  Christian  or  alarm  the  sinner ;  inculcate 
faith,  or  insist  on  good  works.  His  mind  was  replen- 
ished with  the  fulness  of  the  gospel.  In  this  re- 
spect I  hardly  know  his  equal.  If  the  narrowness  of 
controversial  divinity  makes  this  mode  of  preaching 
almost  an  experiment  in  religion,  we  may  say  the 
experiment  was  peculiarly  happy.  Dr.  Parish  was 
the  instrument  of  turning  many  to  righteousness. 

In  his  person,  he  was  below  the  middle  stature. 
His  eye  was  keen  and  piercing;  and  left  on  the 
observer,  at  the  first  interview,  an  impression  of  sar- 
casm ind  severity.  It  is  true,  no  man  could  give  a 
quicker  reply,  or  had  a  repartee  more  at  command, 
than  Dr.  Parish.  He  could  be  severe,  when  severity 
was  necessary ;  yet  in  friendly  intercourse  he  always 
softened  into  an  intelligent  and  agreeable  companion. 
In  his  conversation,  there  was  opposition  enough  to 
call  forth  conflicting  opinions;  and  urbanity  enough 
to  make  the  conflict  not  unpleasant. 

When  he  mounted  the  pulpit  to  speak,  he  so 
far  resembled  Ulysses,  as  to  awaken  no  high  ex- 
pectation in  the  mind  of  the  stranger.  His  com- 
mencing utterance  appeared  rather  monotonous ;  and, 
in  the  first  verse  of  the  hymn,  or  the  first  sentence 
of  the  discourse,  there  was  a  tone  which  savoured  of 
senility.  But  as  he  proceeded,  warmed  by  his  sub- 
ject, every  vestige  of  this  fault  vanished — he  became 


BIOGRAPHICAL    SKETCH.  IX 

animated,  emphatic,  glowing.  He  was  fired  himself, 
and  never  failed  to  fire  his  audience.  Yet  there  was 
nothing  of  that  overstepping  the  modesty  of  nature  by 
which  some  popular  speakers  acquire  their  eminence. 
There  was  nothing  disproportionate  in  his  speaking  ; 
of  the  truth  of  which,  this  is  a  proof;  that  young 
preachers,  who  studied  under  him,  never  gave  the 
distorted  features  of  his  eloquence  in  disgusting  imi- 
tation. 

As  he  was  a  decided  man,  he  was  obliged,  like  all 
other  decided  men,  in  some  parts  of  his  life,  to  wade 
through  the  waters  of  opposition.  His  activity  in 
politics  acquired  for  him  many  enemies.  Whether 
he  was  right  in  taking  such  a  prominent  stand  on  a 
subject  not  immediately  connected  with  religion,  we 
shall  not  say.  He  shewed,  at  least,  his  decision. 
It  is  proper,  however,  to  reveal  the  whole  truth ;  in 
the  latter  part  of  his  life,  he  wholly  renounced  all 
concern  with  political  affairs.  To  a  friend,  who  once 
spoke  to  him  on  the  subject,  he  replied,  "  Politics  is 
like  the  variolous  contagion,  no  man  catches  it  a 
second  time." 

With  respect  to  the  religious  suspicion  and  obloquy, 
to  which  he  was,  for  a  time  subjected,  we  may  speak 
with  more  confidence.  It  arose  from  his  independ- 
ence of  character ;  from  his  refusing  to  bow  down  to 
the  popular  idols  of  the  day.  He  was  a  friend  to 
religious  liberty;  he  would  have  the  human  mind 
assailed  by  no  arms  but  those  of  persuasion  and  truth. 
This  makes  his  loss  almost  inestimable.  In  this  age, 
when  some  good  men  seem  to  have  forgotten  the 
purpose  for  which  our  fathers  crossed  the  ocean,  and 
2 


X  BIOGRAPHICAL    SKETCH. 

erected,  with  infinite  hazard,  these  western  churches, 
on  principles  as  free  as  the  spirit  of  benevolence 
itself, — his  influence  and  example  seern  peculiarly 
necessary.  He  found  the  happy  medium  of  mixing 
decision  of  sentiment,  with  candour  to  those  who 
differed  from  him.  In  his  mind,  as  in  that  of  the 
great  Watts,  orthodoxy  and  charity  were  beautifully 
combined.  The  truths  embraced  by  our  fathers,  he 
believed  to  be  infinitely  important  to  the  happiness  of 
man ;  yet  he  was  cautious  of  judging  of  intentions. 
In  declaring  opinions,  he  spoke  with  confidence ;  but 
persons  he  left  to  the  tribunal  of  God.* 

He  considered  both  the  great  parties  which  now 
divide  our  country  as,  in  many  respects,  wrong ;  yet 
he  always  boldly  said  that  the  genius  of  Christianity- 
resided  with  the  orthodox.  Unitarianism,  in  his 
mind,  was  a  system,  not  without  its  plausible  preten- 
sions to  a  speculative  mind.  If  man  had  no  sins, 

*  To  illustrate  our  manners,  if  ever  this  book  should  fall  into  the  hands  of  a 
foreigner,  let  me  mention  in  a  note,  a  circumstance  which  is  certainly  unworthy 
of  a  place  in  the  text.  In  Massachusetts,  for  a  few  years  past,  all  ecclesiastical 
measures  have  been  prepared  in  a  certain  conclave,  nobody  knows  who  they  are, 
or  where  they  are, — invisible  beings, — congregational  cardinals,  to  whose  decrees 
every  orthodox  clergyman  and  church  is  expected  to  pay  unlimited  deference  and 
submission.  But  as  they  are  wholly  destitute  of  power,  they  have  found  out  a 
singular  way  of  executing  their  laws.  The  clergyman,  who  hesitates,  or  dares  to 
think,  or  act  for  himself,  suddenly  finds  himself  surrounded  by  the  whisper,  that  he 
is  becoming  an  Unitarian.  It  is  not  easy  to  conceive  the  horrour  and  dismay,  that 
this  suggestion  occasions.  '  It  is  caught  from  mouth  to  mouth,  and  whispered  from 
ear  to  ear,  and  every  ghastly  relater  increases  the  terrours  of  the  tale.  The  poor, 
affrighted  victiqi.  must  either  return  to  the  bosom  of  the  church, — the  popular 
measure  of  the  day, — or  be  denounced  a  heretic,  worthy  of  all  the  flames  that 
detraction  can  kindle  :  for,  in  this  country,  we  burn  heretics  in  no  other.  I  will 
only  add,  that  this  state  of  society  is  rather  amusing;  to  say  nothing  of  the  mag- 
nanimity of  the  great  men,  who  condescend  to  use  such  weapons,  it  is  singular 
enough  to  see  to  what  useful  purpose  the  Unitarians  may  be  put ;  they  not  only 
serve  as  whetstones,  on  which  staunch  polemics  may  sharpen  their  weapons,  but 
they  make  excellent  bugbears  to  keep  naughty  boys  in  order.  O  the  follies  of  the 


BIOGRAPHICAL     -KKTCH. 

no  sorrows,  neither  sickness,  nor  death,  he  might  sit 
down  and  admire  the  schemes  of  modern  innovators, 
as  the  traveller  admires  the  morning  rays  refracted 
around  the  ice  and  snow  of  some  mountain's  top ; 
but  these  beams,  though  bright,  awaken  no  vegeta- 
tion ;  he  considered  this  system  as  wholly  inadequate 
to  the  wants  and  agonies  of  a  mind  really  awake  to 
eternal  things.  Faith  wishes  to  repose  on  something- 
more  substantial.  He  always  said,  however,  that  the 
mode  of  opposing  this  system  was  not  the  best. 
Whilst  it  is  a  novelty,  and  whilst  therefore  its  advo- 
cates can  avail  themselves  of  the  ambiguous  ground 
that  lies  between  innovation  and  improvement,  he 
said  it  might  prevail.  But  it  would  soon  become  the 
old  religion ;  and  have  to  drop  its  accidental  preten- 
sions, and  encounter  all  the  obstacles  W7ith  which  the 
old  religion  has  now  to  contend,  without  any  of  its 
advantages.  It  could  then  no  longer  be  said,  "  See 
what  improvement  we  are  making ;  see  what  old 
prejudices  we  are  overthrowing."  Falsa  satiabunt. 
The  cloud  is  temporary,  the  sunshine  eternal.  Refrain 
from  these  men,  and  let  them  alone.  Acts  v.  38. 

Dr.  Parish  was  married  to  Miss  Mary  Hale,  in 
1796,  by  whom  he  has  children  ;  three  of  whom 
survive  him.  In  the  year  1819,  he  was  called  to 
bury  a  very  amiable  daughter,  a  heavy  affliction. 
This  event  was  never  spoken  of  afterward  but  with 
the  deepest  sympathy. 

He  was  frequently  called  to  preach  on  public  occa- 
sions. Before  the  legislature  in  1810,  the  Election 
sermon  ;  before  the  convention  1821.  This  last  ser- 
mon will  be  found  in  this  collection. 


Xll  BIOGRAPHICAL    SKETCH. 

In  his  last  sickness,  he  was  seen  by  the  writer  of 
this  biographical  notice.  His  intellect  was  partially 
clouded,  but  not  entirely  lost.  He  was  a  sufferer, 
but  patient,*  tranquil,  serene.  He  had  always,  in 
his  healthy  days,  expressed  an  opinion  that  death 
was  an  event  not  to  be  trifled  with ;  and  he 
doubted  whether  the  indifference  with  which  some 
good  men  professed  to  regard  it,  is  not  the  result 
of  ignorance  rather  than  grace.  He  pronounced 
himself  never  to  be  above  fear.  Yet  when  he  was 
asked,  on  the  day  before  his  expiration,  what  were 
his  views,  he  replied,  "  For  reasons  which  appear  to 
me  to  be  just,  I  rather  wish  to  live ;  yet  I  leave  the 
event  witk  God.  Not  my  will,  but  his  be  done." 
He  died  October  15th,  1825;  and  was  followed  to 
the  grave  by  the  esteem  of  his  friends,  and  the  tears 
of  his  people. 

Besides  occasional  sermons,  the  works  by  which 
he  has  already  appeared  before  the  public,  are  :  The 
Gazetteer  of  the  Eastern  continent,  the  History  of 
New  England,  Modern  Geography,  and  Gazetteer 
of  the  Bible. 

These  discourses  are  now  presented  to  the  public, 
to  pass  that  wider  test  of  criticism,  which  results 
from  a  general  perusal.  In  the  vicinity  of  the  author's 
ministrations,  they  have  been  heard  with  great  appro- 
bation and  delight.  It  was  always  an  exhilaration 
to  an  audience  of  taste,  to  see  the  author  of  these 
discourses  enter  the  pulpit.  Expectation  was  highly 
raised,  and  seldom  disappointed.  It  was  remarked, 
in  several  places,  where  some  of  these  longest  ser- 
mons were  preached,  that  the  hour  was  almost  anni- 


BIOGRAPHICAL    SKETCH. 


Xlll 


hilated^  in  the  interest  it  excited.  It  is  true,  in 
different  spheres,  an  author  meets  with  different 
competitors,  and  is  therefore  estimated  in  a  different 
manner.  How  this  volume  will  be  received  by  the 
world,  we  cannot  say  ;  but  we  should  feel  little  solic- 
itude, if  its  reception  should  be  according  to  its  merits. 


CONTENTS. 


SERMON  I. 

Delivered  before  the  Convention  of  congregational  ministers,  in  Boston,  1821. 

Page. 
Luke  ii,  14.     On  earth  Peace ;  good  will  among  men 1 

SERMON    II. 

Jude  6.  Unto  the  judgment  of  the  great  day ;  and  2  Peter  iii,  7. 
But  the  heavens  and  the  earth  are  kept  in  store,  reserved 
unto  fire,  against  the  day  of  judgment 25 

SERMON    III. 

Delivered  before  the  Society  for  propagating  the  gospel  among  the  Indians  and 
others  in  North  America. 

2  Cor.  iv,  4.      The  glorious  gospel  of  Christ, 51 

SERMON    IV. 

Psalm  xlv,  6.      Thy  throne,  O  God,  is  for  ever  and  ever ;  the 

sceptre  of  thy  kingdom  is  a  right  sceptre 77 

SERMON    V. 

Isaiah  ix,  6.      For  unto  us  a  child  is  born,  unto  us  a  son  is  given.       97 

SERMON  VI. 

Hebrews  xi,  33.      Who  through  faith  subdued  kingdoms.     .      .    Ill 

SERMON   VII. 
Isaiah  xlv,  11.     Command  ye  me 129 

SERMON    VIII. 

Genesis  xviii,  19.      For  I  know  him,  that  he  will  command  his 

children,  and  his  household  after  him 167 

SERMON    IX. 
1  Cor.  xiii,  12.      Now  I  know  in  part 187 

SERMON    X. 

Jeremiah  xvii,  9.      The  heart  is  deceitful  above  all  things,  and 

desperately  wicked 207 


xvi  CONTENTS. 

SERMON    XL 
Zechariah  iv,  6.      Not  by  might,  nor  by  power,  but  my  Spirit, 

saith  the  Lord  of  hosts 223 

SERMON    XII. 

Proverbs  xxii,  29.  Seest  thou  a  man  diligent  in  his  business  ? 
he  shall  stand  before  kings ;  he  shall  not  stand  before  nrean 
men 243 

SERMON    XIII. 

John  iii,  14, 15.  But  as  Moses  lifted  up  the  serpent  in  the  wil- 
derness, so  must  the  Son  of  man  be  lifted  up,  that  whosoever 
believeth  on  him  may  not  perish,  but  have  everlasting  life.  263 

SERMON    XIV. 
1  Cor.  i,  24.      Christ  the  power  of  God,  and  the  wisdom  of  God.    279 

SERMON    XV. 

Job  xviii,  14.      And  it  shall  bring  him  to  the  king  of  terrours.         293 

SERMON    XVI. 

Psalm  cxix,  18.      Open  thou  mine  eyes,  that  I  may  behold 

wondrous  things  out  of  thy  law 309 

SERMON    XVII. 

James  v,  17, 18.  Elias  was  a  man  subject  to  like  passions  as 
we  are ;  and  he  prayed  earnestly  that  it  might  not  rain ;  and 
it  rained  not  on  the  earth  by  the  space  of  three  years,  and 
six  months.  And  he  prayed  again,  and  the  heaven  gave 
rain,  and  the  earth  brought  forth  her  fruit 325 

SERMON   XVIII. 

Ecclesiastes  vi,  12.  For  who  knoweth  what  is  good  for  man  in 
this  life,  all  the  days  of  this  vain  life,  which  he  spendeth 
as  a  shadow •*• 345 

SERMON    XEX. 
John  xvi,  8.      And  when  he  is  come,  he  will  reprove  the  world 

of  sin 367 

SERMON    XX. 

Psalm  xviii,  30.      As  for  God,  his  WAY  is  perfect.    And 

Psalm  xix,  7.      The  LAW  of  the  Lord  is  perfect 390 

SERMON    XXI. 

Preached  before  the  Merrimack  Bible  Society  in  Newburyport,  1824. 
Psalm  cxxxviii,  2.      For  thou  hast  magnified  thy  word  above  all 
thy  name 403 


LUKE  ii.  14. 
On  earth,  peace ;  good  will  towards  men. 

JESUS  CHRIST  is  the  Prince  of  peace,  the  light  of  the 
world,  the  Saviour  of  man.  Other  benefactors  have 
been  useful.  They  have  civilized  savage  tribes ;  they 
have  extended  science  and  commerce,  and  established 
empires.  They  have  founded  churches,  banished 
idols  from  their  temples,  and  extinguished  the  fire  on 
the  altars  of  human  sacrifice.  But  these  benevolent 
efforts  are  limited,  partial,  and  transient  in  their 
effects.  While  one  side  of  the  globe  enjoys  the  sun- 
shine of  science  and  civilization,  the  other  may  be 
wrapped  in  darkness  and  barbarism.  Where  are  the 
empires,  which  once  promised  to  be  as  lasting  as  their 
mountains  ? 

The  pacific  reign  of  Jesus  Christ  will  be  as  exten- 
sive, as  the  world,  and  continue  as  long,  as  the  sun 
and  moon  shall  endure.  Long  ages  before  the  advent 
of  the  Messiah,  patriarchs  rejoiced  in  his  day.  Proph- 
ets and  poets  foretold,  that  the  iron  age  of  crimes 


tears  was  passing  away,  that  the  golden  era  was  ad- 
vancing, when  peace  would  descend  from  heaven,  the 
lion  sport  with  the  lamb,  and  the  child  play  with  the 
serpent. 

Sages  admonished  their  disciples,  to  wait  the  com- 
ing of  a  superiour  teacher.  Historians  announced  his 
expected  approach.  Angels  came  down  from  the 
throne  of  God,  with  the  news  of  his  birth.  The 
shepherds  heard  the  music  of  their  song,  "  Peace  on 
earth,  and  good  will  towards  men." 

Doctrine ;  It  is  the  design  of  God,  by  the  gospel  of 
Christ,  to  establish  lasting  peace  through  the  world. 

I.  I  presume,  that  God  determines  to  establish 
universal  peace,  because  he  has  promised,  that  the 
holiness  of  the  gospel  shall  be  universal. 

"All  flesh  shall  come  and  worship  before  me,  saith 
the  Lord."  "  The  Lord  shall  be  king  over  all  the 
earth."  "  Upon  the  bells  of  the  horses  shall  be  holi- 
ness to  the  Lord."  Such  extensive  piety  has  not 
been  known.  This  improvement  of  mankind  will  be 
effected  by  the  gospel.  "  Grace  and  truth  come  by 
Jesus  Christ,"  and  "  in  him  shall  all  the  families  be 
blest."  The  gospel  is  a  system  of  morals  and  relig- 
ion, designed  to  render  men  moral  and  religious.  But 
war  annuls  the  precepts  of  religion,  repeals  the  statutes 
of  morality,  confounds  right  and  wrong.  While  war 
prevails,  the  gospel  cannot  have  its  full  effect. 

The  gospel  requires  men  to  do  good.  The  very 
business  of  war  is  mischief  and  damage.  The  gospel 
requires  men  to  forgive  their  enemies.  Revenge  is 
often  the  chief  design  of  war.  The  gospel  commands 
men  to  feed  the  poor  and  comfort  the  afflicted.  The 


3 

sword  drinks  the  blood  of  the  afflicted,  robs  and  plun- 
ders the  poor,  covers  him  with  wounds,  and  leaves 
him  half  dead.  Truth  and  sincerity  are  precepts  of 
the  gospel,  and  are  reputable  in  the  dwellings  of  peace  ; 
but  the  warriour  glories  in  executing  the  work  of  de- 
struction by  artifice,  by  delusion,  and  stratagem. 

While  the  devout  Christian  sits  pondering  how  he 
may  comfort  the  sorrowful,  enlighten  the  ignorant, 
and  reform  the  wicked,  the  man  of  blood  is  contriving 
and  plotting,  to  vanquish  yonder  army,  to  ravage  the 
country,  covering  the  fields  with  the  wounded  and 
the  dead. 

The  gospel  forbids  murder.  Yes,  it  does.  But  is 
not  this  the  grand  purpose  of  war  ?  Why  else  all  the 
swords,  and  balls,  and  engines  of  death  ?  The  combi- 
nation of  ten  thousand  men,  to  slay  ten  thousand,  is 
not  less  murderous,  than  the  resolution  of  one  man  to 
slay  one  man.  Had  Cain  been  a  king,  and  marched 
an  army  to  destroy  his  brother,  would  this  have  les- 
sened his  guilt  ? 

Did  God  not  include  kings,  when  he  said,  "  Thou 
shalt  not  kill  ?"  Did  he  not  include  their  victorious 
legions  ?  If  one  man  may  not  commit  murder,  how 
many  must  unite  to  make  it  innocent  and  glorious  ? 
May  two, — two  hundred, — two  million  ?  Two  million 
have  no  more  right  to  murder  and  destroy,  than  two 
individuals. 

When  pure  Christianity  shall  cover  the  earth; 
avarice  and  revenge  will  be  extinguished ;  ambition 
will  be  dethroned,  and  war  expire.  The  acknowledg- 
ed design  of  the  Christian  religion  is  to  induce  men  to 
love  their  enemies,  to  be  like  Jesus  Christ,  who  re- 


4 

sisted  not  evil.  Is  it  possible  for  such  a  man,  to  seize 
his  sword,  and  rush  to  the  hill  of  battle  ?  Can  he  bid 
the  artillery  blaze  ?  Can  he  become  the  angel  of  death, 
and  scatter  plague  and  pestilence  round  the  globe  ? 
When  all  rulers  possess  this  benevolence,  who  will 
proclaim  the  war  ?  When  commanders  have  this  spirit, 
who  will  order  the  battle  ?  When  the  mass  of  mankind 
have  the  spirit  of  Christ,  where  will  soldiers  be  found  ? 
Where  will  you  find  a  man  to  slay  his  neighbour? 

The  rendezvous  is  forsaken.     The  shrill  piercing, 
hoarse   rattling    instruments,    the    harsh    clattering 
sounds  of  martial  bands,  are  silent,  as  the  deserted 
field  of  battle,  where  death  riots  in  dismal  solitude. 
All  are  gone  to  the  house  of  worship,  to  celebrate  the 
jubilee  of  peace,  to  join  in  the  song  of  angels.     Will 
they  ever  again  carry  fire,  famine,  and  destruction 
into   peaceful   countries,   the   dwellings    of  helpless 
women,  the  mothers  in  Israel,  the  daughters  of  Jeru- 
salem ?  For  such  a  barbarous  invasion,  they  must  tear 
the  last  fibre  of  benevolence  from  their  hearts,  quench 
the  last  spark  of  humanity,  kindle  the  flame  of  malice 
and  revenge.     These  are  the  passions,  which  push 
men  on  iti  the  trade  of  war  ;  these  are  the  furies, 
which  rule  the  man,  in  the  rage  of  battle.     Will  not 
Christianity,  when  it  shall  become  universal,  arrest 
the  ravages  of  war,  and  establish  lasting  peace  ? 

II.  From  the  benevolent  efforts,  now  made  in  the 
Christian  world,  I  infer  the  entire  suppression  of 
war. 

I  do  not  mean,  that  any  thing  absolutely  new  is 
taking  place.  Somewhat  of  this  kind  has  been  done 
in  almost  every  age  of  the  Christian  church.  But 


present   exertions   are  probably  more  extensive  and 
better  directed,  than  in  any  former  time. 

The  exertions  of  Christian  philanthropy  are  not 
confined  to  a  sect,  or  a  country.  To  the  Protestant 
nations,  and  to  the  Greek  church,  a  mighty  impulse 
has  been  given.  Many  members  of  the  Latin  church, 
and  some  of  them  dignitaries,  are  coming  forward  to 
reform  the  world.  Children  and  matrons,  who  re- 
ceive charity  themselves,  bring  their  offerings  to  the 
treasury  of  the  Lord.  Ministers  of  religion  and  offi- 
cers of  government,  rich  men  and  nobles,  suspend 
their  own  pursuits ;  princes  leave  their  palaces,  and 
kings  come  down  from  their  thrones,  to  assist  the 
corporations  of  benevolence.  These  societies,  though 
by  different  paths,  are  all  marching  to  the  same  point, 
the  peace  of  the  world. 

If  the  Bible  Societies  obtain  their  object,  peace 
will  follow  ;  for  peace  is  commanded  in  their  sacred 
volume.  If  the  Missionary  Societies  succeed,  peace 
will  follow;  for  the  gospel  requires  peace.  If  the 
Education  or  Literary  Societies  accomplish  their 
hopes,  peace  will  triumph  ;  for  the  great  object  of  ed- 
ucation is  to  enlighten  the  mind  and  direct  the  life. 
If  religion  or  science  gain  the  empire  of  the  human 
mind,  the  reign  of  peace  is  established  ;  for  all  rational 
religion  and  useful  science  breathe  the  spirit  of  peace. 

If  twelve  fishermen  changed  the  moral  complexion 
of  the  world,  in  spite  of  the  laws,  the  religion,  and 
the  vices  of  paganism,  what  may  we  not  expect  from 
the  present  movement  of  the  Christian  world  ! 

Christianity  was  a  helpless  babe,  slumbering  in  a 
manger  of  Bethlehem;  she  is  now  a  giant,  rejoicing 


to  run  her  course.  Her  friends  were  a  handful  of 
poor,  illiterate  Nazarenes  ;  they  are  now  an  innumer- 
able host,  possessing  a  great  portion  of  the  power,  the 
science,  and  the  wealth  of  the  world. 

A  vast  accession  of  influence  is  acquired  by  the 
union  of  numbers,  by  voluntary  associations. 

Can  all  these  engines  move  in  vain?  Would  the 
God  of  wisdom  produce  all  these  labours  to  no  lasting 
purpose  ?  Would  he  create  all  these  luminaries,  to  go 
out  in  darkness  ?  Pouring  their  beams  in  one  direc- 
tion, must  they  not  scatter  the  clouds  of  war,  dispel 
the  darkness,  and  melt  the  vapours  into  a  day  of  light, 
of  peace,  and  glory  ? 

III.  God  has  promised  his  people  a  period  of  secu- 
rity and  felicity,  not  compatible  with  a  state  of  war- 
fare ;  hence  I  infer  that  wars  must  cease. 

"  They  shall  build  houses,  and  inhabit  them  ;  they 
shall  plant  vineyards,  and  eat  the  fruit  of  them. 
They  shall  not  build,  and  another  inhabit ;  they  shall 
not  plant,  and  another  eat ; — mine  elect  shall  long 
enjoy  the  work  of  their  hands.  They  shall  not  labour 
in  vain,  nor  bring  forth  for  trouble.  They  shall  sit 
every  man  under  his  vine,  and  under  his  fig-tree,  and 
none  shall  make  him  afraid." 

These  and  similar  passages  need  no  comment. 
They  describe  a  state  of  comfort  and  security,  which 
can  never  be  known,  while  a  banner  waves,  or  a 
sword  glitters  in  the  hands  of  a  warriour.  Does  any 
people  enjoy  such  rest  and  felicity  in  the  atmosphere 
of  armies  ?  Do  those,  who  are  defeated,  conquered, 
vanquished,  fleeing,  falling,  dying  ?  Do  the  peaceful 
inhabitants,  alarmed  and  driven  from  their  homes  ? 


The  field  of  war  is  like  the  fabled  sea  of  Sodom,  in 
whose  atmosphere  no  creature  could  live  ;  along  whoso 
dismal  coast  no  fruit  nor  blossom  was  seen,  no  cheer- 
ful voice  was  heard.  So  in  the  region  of  war,  no 
sound  is  heard  but  the  riot  of  victory,  the  shout  of 
revenge,  the  sigh  of  misery,  the  shriek  of  horrour,  or 
the  groan  of  death.  The  dwellings  of  war  are  like 
those  of  Egypt,  when  solid  darkness  covered  the  land ; 
when  no  man  could  safely  leave  his  home;  when 
death  was  in  every  house  ;  terrour  and  dismay  in  every 
heart. 

Were  these  sufferings  confined  to  men,  to  military 
men,  we  might  be  patient ;  but  another  portion  of  the 
human  family,  whose  sex  renders  them  more  defence- 
less ;  whose  gentle  voice  cheers  the  distressed  ;  whose 
kindness  binds  up  the  wounds  of  an  enemy  ;  whose 
piety  soothes  the  anguish  of  his  last  moment,  woman, 
is  often  overwhelmed  in  the  miseries  of  war.  How 
often  may  it  be  said,  "  From  the  daughter  of  Zion,  all 
her  beauty  is  departed.  Her  tears  are  on  her  cheeks. 
Among  all  her  lovers,  she  has  none  to  comfort  her. 
She  has  fallen  by  the  sword." 

History  confirms  all  this.  Glance  an  eye  at  a  sin- 
gle short  series.  What  was  the  state  of  the  Canaan- 
ites,  assailed  and  subdued  by  Joshua  ?  What  was  the 
state  of  the  Jews,  vanquished  and  led  captive  by  Ves- 
pasian ?  What  was  the  state  of  the  Romans,  overrun 
and  conquered  by  the  barbarians  of  the  north  ?  What 
has  been  the  condition  of  these  conquerors,  during  the 
wars  of  modern  Europe  ? 

Read  again  the  history  of  those  revolutions,  and 
say — I  think,  I  hear  you  say,  "  War  is  a  monster. 


8 

more  enormous  than  the  fabled  giants  of  old,  who 
piled  up  the  mountains  to  scale  the  heavens.  While 
he  walks  on  earth,  his  head  wrapt  in  clouds,  his  arms 
encircle  the  world.  From  one  hand  he  hurls  all  the 
weapons  of  destruction ;  from  the  other  he  scatters  the 
seeds  of  famine,  plague,  and  pestilence.  He  beholds 
a  country  of  prosperous  husbandmen  and  merchants; 
he  robs  and  plunders,  and  leaves  them  wretched. 
He  devours  an  army,  and  cries,  '  give,  give.'  The 
sun  shines  ;  but  no  harvest  rewards  the  labourer.  The 
rain  falls ;  but  no  verdure  clothes  the  ground  ;  the 
monster  has  trodden  on  the  fields  ;  his  breath  has 
blasted  the  country." 

Yes,  my  friends,  the  picture  is  not  so  shocking  as 
the  hideous  original*  But,  blessed  be  God,  he  has 
promised,  that  those  i  who  plant,  shall  eat  the  fruit' 
Hence  the  fury  of  war  is  passing  away  ;  a  brighter 
day  is  dawning.  "Comfort  ye,  comfort  ye,  my  peo- 
ple, saith  your  God ;  speak  ye  comfortably  to  Jeru- 
salem, and  cry  unto  her  that  her  warfare  is  accom- 
plished." 

IV.  I  infer  that  wars  will  cease,  when  Christian- 
ity, purified,  shall  become  universal ;  because  the 
Christians,  in  the  first  ages  of  the  gospel,  refused  to 
bear  arms. 

They  supposed  that  their  religion  forbid  war.  Men, 
who  received  their  religious  opinions  from  Christ  him- 
self, or  from  his  apostles,  or  their  immediate  succes- 
sors, refused  to  bear  arms,  or  perform  any  military 
duty.  For  about  three  hundred  years,  Christians 
would  suffer  martyrdom,  rather  than  be  seen  in  a 
camp  with  sword  or  spear. 


9 
*% 

Justin  and  Tatian  in  the  second  century,  both  de- 
clare war  unlawful,  and  Satan  its  author.  In  the 
second  and  third  centuries,  Tertullian  and  Alexander 
strongly  condemn  the  custom  of  war.  Tertullian 
inquires,  "  Can  a  soldier's  life  be  lawful,  when  Christ 
has  declared,  that  he  '  who  takes  the  sword  shall 
perish  with  the  sword  ?'  Shall  he,  who  is  not  to 
revenge  his  own  wrongs,  bring  others  into  chains  and 
imprisonment,  torment  and  death  ?" 

Lactantius,  the  friend  of  Constantine,  and  tutor  of 
his  son,  says,  "It  can  never  be  lawful,  for  a  righteous 
man  to  go  to  war,  whose  warfare  is  righteousness 
itself."  To  these  names  of  renown,  in  the  Christian 
church,  we  may  add  Cyprian,  a  martyr  in  A.  D.  258, 
with  Ambrose,  Archelaus,  Chrysostom,  Jerome,  and 
Cyril ;  all  of  whom  were  of  opinion,  that  war  was 
unlawful  to  Christians. 

The  practice  of  those  early  Christians  agreed  with 
their  principles.  In  the  rebellions  against  Verus  and 
Severus,  which  extended  from  A.  D.  170  to  195,  the 
Christians  were  suspected.  Tertullian  appealed  to 
the  pagan  world,  and  repelled  the  slander.  "  You 
defamed  us,"  saith  he;  "not  a  Christian  could  be 
found  in  any  of  the  rebel  armies."  This  fact  is 
worthy  of  all  notice.  Those  armies  constituted 
nearly  half  the  legions  of  the  Roman  empire,  stationed 
in  Egypt,  Palestine,  and  Britain.  Yet,  not  a  Chris- 
tian soldier  could  be  found  in  their  ranks. 

The  writers  of  those  times  make  a  distinction  be- 
tween soldiers  and  Christians.     Clemens  calls  Chris- 
tians "  the  Peaceable,"  and  says,  "  They  never  use 
sword  nor  bow." 
2 


10 

About  A.  D.  180,  Ireneus  says,  "  The  famous  pro- 
phecy, <  Their  swords  shall  be  turned  to  ploughshares, 
and  their  spears  to  pruning-hooks,'  was  then  fulfilled." 
"  The  Christians  have"  saith  he,  "  changed  their 
swords  and  their  lances  into  instruments  of  peace. 
They  know  not  how  to  fight." 

Speaking  of  the  same  prophecy,  Justin  says,  "  This 
is  fulfilled,  for  we,  who,  in  time  past  killed  one  anoth- 
er, do  not  now  fight  with  our  enemies."  Accordingly, 
Celsus,  an  enemy  to  Christianity,  in  the  third  cen- 
tury, brings  this,  as  a  reproach,  that  Christians  would 
not  bear  arms  for  their  emperor.  He  tells  them,  that 
if  all  wTere  of  their  opinion,  the  empire  would  be  over- 
run with  barbarians.  So  do  friends  and  foes  unitedly 
testify  that  the  first  Christians  would  not  bear  arms. 

When  Constantine,  a  warlike  prince,  professed 
Christianity,  then  probably  a  military  life  became  rep- 
utable with  Christians.  After  this  wre  find  them  in 
his  armies.  A  dreadful  change  was  produced.*  From 
that  period  war  has  prevailed  among  the  professed 
disciples  of  Christ.  But  though  from  every  quarter 
of  the  globe  we  now  hear  of  standing  armies,  they 
will  be  disbanded,  and  return  to  their  peaceful  homes. 
Though  the  noise  of  battle  is  yet  heard,  and  ramparts 
of  destruction  rise  in  every  country,  those  mounds 
shall  fall  ;  those  scenes  of  death  and  desolation  will 
be  enlivened  by  the  dwellings  of  domestic  felicity, 
covered  with  the  blossoms  of  spring,  and  the  harvests 
of  autumn.  Though  the  ocean  thunders,  her  billows 
rising  with  blood,  those  hostile  navies  shall  return  to 

'"  See  an  Essay  by  Thomas  Clarkson. 


11 


their  ports,  to  waft^the  heralds  of  peace  to  their 
appointed  stations.  "  The  Lord  will  bless  his  people 
with  peace.  He  maketh  wars  to  cease  unto  the  ends 
of  the  earth."  "  Nation  shall  not  lift  up  sword  against 
nation;  neither  shall  they  learn  war  any  more." 


IMPROVEMENT. 

I.  Hence  we  learn  the  importance  of  publishing 
this  final  result  of  Christian  influence. 

This  may  kindle  hope  and  zeal,  to  hasten  the  event. 
If  the  gospel  be  destined  to  produce  universal  peace, 
it  ought  to  be  known,  that  suitable  measures  may  be 
adopted,  to  accomplish  the  object.  The  interesting 
fact  ought  to  be  proclaimed  from  the  pulpit,  from  the 
press,  from  the  senate,  and  from  the  throne. 

The  mighty  theme  of  universal  peace  may  well 
awaken  the  most  powerful  strains  of  human  eloquence, 
the  tongue  of  the  learned,  the  pen  of  the  ready  writer, 
the  songs  of  angels.  When  they  were  permitted  to 
announce  the  reign  of  peace,  they  seized  the  moment 
with  raptures  of  bliss.  Shall  not  the  angels  of 
the  churches,  in  the  same  spirit,  proclaim  peace  on 
earth  ?  Is  not  this  the  Gospel  ?  Did  not  the  angels 
understand  the  gospel  ? 

II.  Does  not  the  subject  afford  encouragement  to 
multiply  Peace  Societies. 

Peace,  and  all  its  blissful  effects,  must  be  produced 
by  human  exertions.  No  irresistible  charm,  no  secret 
incantation,  no  miraculous  voice,  will  silence  the  furv 
of  war.  No.  The  blessings  of  peace  must  be  ob- 


12 

rained  as  other  blessings  are.  As  science,  wealth,  ov 
piety  are,  by  persevering  effort  and  self-denial.  The 
day  of  enthusiasm  has  gone  by.  We  do  not  slumber 
on  the  couch  of  the  sluggard  to  procure  the  favours  of 
heaven  ;  but  we  go  forth  to  seek  them.  Vigorous  and 
extensive  means  will  introduce  universal  peace. 
These  societies  are  powerful  means.  They  embody 
a  mass  of  sound  principles,  facts,  and  arguments. 
They  may  influence  public  opinion,  and  break  the 
sword  of  the  conqueror. 

III.  We  learn  the  importance  of  electing  rulers, 
who  are  men  of  peace. 

Rulers  are  the  makers  of  war  and  peace.  They 
carry  the  olive  branch  to  every  door ;  or  cover  the  fields 
with  swords  and  spears.  If  the  people  elect  men  of 
peace  for  rulers,  wars  must  stop.  The  people  do  not 
declare  war  ;  it  is  never  their  interest.  They  do  not 
consent,  till  they  are  deluded  and  infatuated  by  de- 
signing men. 

Were  all  rulers  such  men  as  the  first  Christians,  no 
more  blood  nor  treasure  would  be  wasted  ;  the  banner 
of  blood  would  no  more  wave  over  the  land;  our 
brethren  would  no  more  march  to  the  field  of  battle. 

Warlike  rulers  are  the  Achans  of  their  country,  the 
Pandora's  box,  which  fills  the  world  with  misery. 
To  revenge  some  imaginary  wrong,  to  maintain  some 
childish  point  of  honour,  to  enlarge  their  territory,  to 
advance  their  glory,  they  associate  their  names  with 
scenes  of  havoc  and  carnage.  They  blow  the  trum- 
pet ;  they  rouse  the  passions  ;  they  inflame  their  people 
with  the  lust  of  plunder  and  revenge,  and  send  them 
to  the  field  of  slaughter  and  death,  to  feast  the 


liawks  and  vultures  of  heaven.  Will  not  your  regard 
to  jour  own  interest,  and  your  concern  for  your  chil- 
dren and  posterity,  persuade  you  to  elect  rulers,  who 
are  lovers  of  peace  ?  You  are  the  real  sovereigns  of 
the  country.  Unless  you  require  peace  from  your 
rulers,  you  will  be  accountable  to  God,  for  every  drop 
of  blood,  which  may  be  shed.  Every  man,  who  is 
slain  in  war,  will  be  an  accusing  spirit  before  the 
tribunal  of  divine  justice. 

IV.  Is  it  fancy,  or  do  you  all  seem  to  suggest 
the  wisdom  and  necessity  of  discouraging  and  sup- 
pressing all  excitements  to  war.  These  prolong  the 
mischief;  these  prevent  the  advance  of  peace. 

Yes,  my  friends,  I  agree  with  you,  that  if  any  ex- 
citements do  exist,  they  ought  to  be  suppressed,  as  war 
itself  in  disguise.  Destroy  the  means  of  mischief, 
and  you  destroy  the  mischief  itself. 

It  may,  perhaps,  be  reasonably  inquired,  whether 
all  military  honours,  and  titles,  and  rewards,  have  not 
the  baleful  effect  of  promoting  war.  What  could 
more  violently  tempt  men  to  the  field  of  destruction, 
than  splendid  rewards  ?  Governments  well  understand 
this  art  of  making  dupes  and  victims  of  their  subjects. 
Does  not  all  martial  music  have  the  same  effect,  by 
producing  delightful  associations  with  the  trade  of 
war? 

The  war  song  of  the  poet,  the  harmony  of  his  num- 
bers, the  sublimity  of  his  style,  the  splrndour  of  his 
descriptions,  inflame  the  passions  with  the  fury  of 
battle. 

Might  not  some  historians  be  more  useful,  if  they 
distinctlv  related  the  wickedness  and  miseries  of  war? 


14 

May  I  not  inquire  whether  some  of  them  do  not, 
though  perhaps  unintentionally,  sin  against  benevo- 
lence and  humanity  ?  With  alluring  eloquence,  with 
all  the  magic  charms  of  style,  they  describe  the  march 
of  armies,  the  splendour  of  their  arms,  the  valour  of 
their  commanders.  In  all  the  pomp  of  gay  descrip- 
tion, the  field  of  action  rises  in  distant  view.  The 
columns  move  ;  the  plumes  and  banners  wave.  You 
hear  the  thunder  of  the  battle,  and  the  shout  of  vic- 
tory. The  grandeur  of  the  exploits,  the  sublimity  of 
the  varied  scenes,  delight  the  imagination,  and  you 
applaud  the  murderers  of  your  brethren.  But  the 
historian  does  not  carry  you  to  the  spot.  You  do  not 
hear  the  cries  and  shrieks  of  the  wounded.  You  do 
not  see  the  shattered  limbs,  the  mangled  bodies,  the 
convulsive  agonies  of  the  dying; — the  blood  stream- 
ing,— the  field  red, — no  physician, — no  friend  to  give 
relief  or  consolation.  You  see  not  the  ground  covered 
with  limbs,  and  bodies,  and  heads,  their  ghastly  vis- 
ages, still  marked  with  rage  and  despair. 

I  ask,  are  not  all  military  establishments,  particu- 
larly, military  academies,  excitements  to  war?  Must 
they  yet  exist  ?  Where  then  shall  they  be  established  ? 
In  our  cities,  where  better  principles  of  peace  and 
commerce  prevail  ?  Or  near  our  colleges,  to  pervert 
the  study  of  the  liberal  sciences,  and  poison  the  waters 
of  the  sanctuary  ?  No.  Do  not  I  hear  you  all  say, 
"  Rather  let  these  seminaries  of  blood,  these  colleges 
of  misery  and  murder,  be  erected  far  from  the  region 
of  domestic  felicity,  and  the  pleasant  walks  of  social 
life,  on  some  mountain's  lofty  top,  in  the  region  of 
eternal  winter,  where  the  blossoms  of  spring  were 


15 

never  seen,  where  the  tiger's  yell  was  never  heard, 
amid  the  brew  of  storms,  and  the  bowlings  of  tem- 
pests ;  or  on  the  side  of  a  smoking  volcano,  in  the 
suburbs  of  death  and  destruction,  where  lightnings 
flash,  and  thunders  burst ;  there  let  the  gloomy  walls 
of  the  military  academy  rise. 

Let  tombs,  and  graves,  and  bones,  mark  the  path  to 
this  dismal  spot.  Let  the  standing  army  of  the  coun- 
try, from  a  thousand  fields  of  battle,  transport  the 
skulls  and  shattered  bones  of  the  slain,  to  build  the 
fortress  of  their  defence,  to  raise  their  own  fabric. 
The  region  of  Smolensk  and  Moscow,  of  Leipsic  and 
Waterloo,  present  their  mournful  offerings.  The 
banks  of  the  Beresina  and  Rhine,  of  the  Danube  and 
Nile,  raise  their  voice  to  be  relieved  from  the  relics  of 
recent  battles. 

As  these  men  of  war  proceed  in  their  labours,  in- 
stead of  supplication  and  praise,  let  the  war  whoop 
and  the  song  of  death,  the  clang  of  arms  and  the  roar 
of  artillery  announce  their  morning  toils,  their  even- 
ing rest. 

On  their  banqueting  room,  some  artist,  who  delights 
himself  with  human  misery,  may  paint  the  carnage  of 
war,  Nimrod,  and  Caesar,  arid  Tamerlane,  with  their 
veteran  bands,  covering  the  field  with  death.  The 
blood  flows  ;  the  piles  of  the  dead  rise,  and  shrieks  of 
anguish  torment  the  air. 

In  their  apartments  of  rest,  if  such  spirits  ever  rest, 
the  surgeons  may  be  drawn,  with  their  knives  and 
saws  of  amputation.  The  victims  of  battle ; — stream- 
ing wounds,  shattered  limbs,  pale  visages,  ghastly 
bodies,  surround  the  slumbers  of  the  young  warriours. 


16 

Their  passions,  their  thoughts,  their  studies,  and  their 
dreams,  are  stained  with  blood.  Instead  of  reading 
the  word  of  life,  they  are  studying  the  volumes  of 
death,  the  arts,  the  deceptions,  and  stratagems  of 
murder  and  destruction.  Instead  of  making  men 
happy,  by  cultivating  the  arts,  and  extending  the  news 
of  salvation,  they  are  ripening  their  plots,  sharpening 
their  swords,  and  hardening  their  hearts,  to  make 
themselves  adepts  in  the  trade  of  blood  and  misery. 

While  the  hosannas  of  the  Sabbath  ascend  from 
the  temples  of  peace,  there  the  day  is  marked  by  no 
morning  prayer,  no  evening  sacrifice,  no  memorials  of 
a  Saviour's  dying  love.  No  pious  traveller  bids  them 
God  speed.  No  minister  of  divine  mercy  preaches  to 
them  peace  and  good  will.  The  sacred  oracles,  the 
whispers  of  the  Holy  Spirit,  the  songs  of  Zion,  the 
sighs  of  devotion,  the  melting  strains  of  redeeming 
love,  never  echo  from  these  walls,  surrounded  with 
the  images  of  revenge  and  murder,  of  pestilence  and 
death. 

Most  devoutly  do  we  all  pray,  that  the  time  may  be 
hastened,  when  these  mansions,  like  Babylon,  may  be 
left  desolate,  and  without  inhabitant ;  when  thorns 
shall  come  up  in  these  palaces,  nettles  and  brambles 
in  these  fortresses,  the  habitation  of  dragons,  and  a 
court  for  owls,  where  the  vulture  shall  seek  her  mate, 
and  the  satyrs  dance  ;  where  no  rain  nor  dew  shall 
fall,  the  streams  be  pitch,  and  the  dust  brimstone ; 
where  the  thistle  shall  shake  his  lonely  head,  the 
moss  whistle  in  the  wind,  the  fox  look  out  at  the  win- 
dows, the  grass  of  the  wall  waving  round  his  head. 


17 

Why  dost  thou  build  these  towers,  tliou  man  of 
blood  ?  Thou  lookest  from  thy  halls  to-day  ;  yet  a 
short  time,  and  silence  shall  be  in  the  house  of  war  ; 
the  blast  of  the  desert  comes,  and  howls  in  thy  empty 
courts. 

Once,  I  saw  a  military  parade,  with  a  rapture  of 
delight.  Now,  wiser  and  better  men  approve  them, 
as  useful  and  necessary.  I  venerate  their  virtues,  and 
am  persuaded  they  will  permit  me  to  inquire,  and 
anxiously  inquire,  whether  they  are  indispensable, 
and  whether  they  are  not  powerful  excitements  to 
war  ?  Do  not  the  regular  march,  the  waving  standard, 
the  sparkling  armour,  the  animating  music,  array  the 
hydra  of  war  in  the  robes  of  pleasure  ?  Alas !  my 
friends,  your  fathers  have  found  a  field  of  battle,  very 
different  from  a  military  review.  Is  not  a  review  a 
pleasant  summer  sea,  just  ready  to  be  roused  to  a 
furious  storm,  to  shipwreck  the  mariner,  to  deluge  the 
country  ?  Is  not  a  review  a  slumbering  volcano,  cover- 
ed with  blossoms,  ready  to  burst  with  rivers  of  fire  ? 
Where,  where,  is  the  ruler,  who  will  stop  this  moral 
pestilence.  His  name  shall  be  enrolled  in  the  annals 
of  glory,  his  reign  shall  commence  a  new  era  of  virtue 
and  felicity. 

"Swift  fly  the  years,  and  rise  the  expected  morn, 
Oh  spring  to  light,  auspicious  Babe,  be  born." 

I  say  nothing  of  the  vice  and  crimes  of  military 
days  ;  I  say  nothing  of  their  expense,  which,  with  the 
peace  establishment,  would  furnish  instructors  for 
more  than  two  million  children. 

Who  would  mourn  the  loss  of  these  days  ?  A  few 

warriours,  wading  to  glory,  through  the  blood  of  their 
3 


18 

neighbours.  "  The  grave  would  mourn,  comparatively 
vacant  and  solitary.  Death  would  lament  the  loss  of 
the  war  song  and  brigade  review.  His  arm  is  weak, 
his  arrow  is  broken ;  he  waits  the  slow  operations  of 
disease  and  age;  the  monster  seems  expiring  himself. 
"Where,"  he  cries,  "where  is  the  spirit  of  War? 
Where  is  the  noise  and  charm  of  military  days  ? 
Where  is  the  parade  of  music  and  battles  ?  Oh,  that 
it  were  with  me,  as  in  other  times,  when  whole  na- 
tions made  arms  their  sport  and  pleasure ;  then  I  de- 
stroyed thousands  and  myriads  in  a  day,  as  at  Arbela 
and  Pharsalia,  at  Jerusalem  and  Ashkelon,  at  Pavia 
and  Warsaw." 

When  will  men  be  wise  ;  when  will  they  suppress 
these  occasions  of  war  ? 

V.  May  I  not  say  the  subject  calls  on  us  to  unite 
in  procuring  permanent  peace. 

Reasons  for  hope  and  confidence  may  well  inspire 
the  heart  with  zeal  and  energy.  The  gospel  will 
become  universal,  and  peace  will  finally  prevail.  But 
means  must  be  used.  Lazarus  will  rise  ;  but  the  great 
stone  must  be  rolled  from  the  tomb.  God  will  have 
us  use  means,  even  when  he  intends  to  perform  a 
miracle. 

Kings  and  conquerors  love  fame  and  power  too 
well,  to  rest  in  peace,  while  their  subjects  are  foolish 
enough  to  be  butchered  for  their  pleasure.  Who  then 
is  willing  to  march  and  perish  for  the  gratification  of 
his  rulers  ?  Him,  alas,  have  I  offended.  Who  is  will- 
ing to  endure  pain,  and  sickness,  and  death,  that  a 
few  generals  may  be  heroes ;  that  a  few  commissaries 


19 

may  drive  their  chariots,  the  wheels  red  with  their 
blood  ? 

Yes;  that  day  when  subjects  resolve  no  longer  to 
be  sacrificed,  peace  will  gladden  the  world.  When 
will  this  day  arrive  ?  May  I  not  call  on  all  the  disci- 
ples of  Jesus,  to  raise  their  voice,  to  enlist  under  no 
captain ;  but  the  Captain  of  your  salvation?  I  know 
you  cherish  his  spirit.  Mild  and  gentle,  holy  and 
harmless,  his  every  act  was  benevolent.  He  came, 
not  to  destroy,  but  to  save  life.  He  healed  the  sick ; 
he  fed  the  poor,  and  relieved  the  widow  and  the  fath- 
erless. So,  like  him,  to-day,  have  you  come  up  to 
his  house,  to  comfort  the  widow  and  the  fatherless,  a 
delightful  service,  for  a  divine  Master.  You  hear  his 
voice ;  "  Ye  have  done  it  unto  me."  I  know  your 
benevolent  wishes,  and  I  know  the  limited  means  of 
many.  The  country  is  burdened ;  your  people  are 
burdened,  with  the  enormous  expenses  of  past  wars, 
of  a  standing  army,  and  preparations  for  wars  to 
come.  The  merchant  and  the  farmer  are  rifled  of 
their  best  profits,  to  gorge  the  dragon  of  war.  When 
this  monster  expires,  our  country  will  be  rich  ;  they 
will  feed  the  poor,  and  make  the  widow's  heart  sing 
for  joy  ;  her  barrel  of  meal,  and  her  cruise  of  oil  will 
never  fail.  Then  the  treasuries  of  our  hospitals,  our 
missionary  and  charitable  societies,  will  overflow  with 
the  contributions  of  peace.  Silver  and  gold  will 
abound,  as  in  the  days  of  Solomon.  Say  then,  to  the 
weary  sword,  "  It  is  enough." 

But  here  I  must  not  forget  to  urge  the  instructors 
of  our  schools,  to  impress  their  children  with  the 
odious  nature  of  revenge,  of  ambition,  and  war.  Im- 


20 

bue  their  hearts  with  the  temper  of  the  lamb.  Whole 
countries  may  be  saved  by  your  mild  lessons.  Your 
children  will  soon  be  men,  and  form  the  mass  of 
society.  What  they  are,  the  nation  will  soon  be. 
Immensely  important  is  your  responsibility. 

I  need  not  call  on  mothers  or  daughters,  to  join  the 
celestial  throng,  to  proclaim  peace  on  earth.  You 
can  never  patiently  see  your  brothers,  your  husbands, 
your  sons,  torn  away,  to  perish  on  the  frozen  moun- 
tains of  the  north,  nor  the  burning  plains  of  the  south. 
In  history  women  are  renowned,  as  the  friends  of 
peace.  In  the  civil  wars  of  England,  two  or  three 
thousand  repaired  to  the  House  of  Commons,  to  im- 
plore the  blessings  of  peace.  In  this  glorious  cause 
will  you  not  exert  your  influence  in  society,  which  is 
greater  than  senates  or  armed  legions  possess.  I  be- 
seech you,  with  the  eloquence  of  truth,  pronounce 
your  abhorrence  of  hands,  which  are  red  with  the 
blood  of  the  slain. 

Do  we  not  all  unite  in  petitions  of  peace  to  our 
own  legislators  ?  No  man  can  estimate  the  effects  of 
their  influence  in  private,  of  their  votes  and  eloquence 
in  public.  To  them  we  look  as  our  guardian  angels ; 
to  them  we  fly,  for  permanent  peace.  As  men,  as 
our  representatives,  as  Christians,  do  they  not  give  us 
a  pledge,  that  we  shall  not  be  disappointed  ? 

The  Presidents,  and  Professors,  and  Preceptors  in 
our  colleges  and  seminaries,  I  congratulate,  on  the 
distinguished  eminence,  which  they  enjoy.  You  are 
forming  those  minds,  which  soon  may  control  the 
public  affairs. of  the  country.  The  science,  the  wis- 
dom, the  eloquence,  which  you  teach,  may  carry 


21 

peace  and  safety  from  the  palace  to  the  cottage,  and 
delight  the  world  with  the  song  of  angels.  We  will 
not  believe  it  possible  for  you  to  neglect  one  lesson, 
which  may  animate  your  pupils  with  the  love  of 
peace.  If  they  make  the  attempt,  is  not  their  victory 
certain  ;  will  they  not  be  the  saviours  of  their  country  ; 
must  not  their  power  of  persuasion,  in  the  court  and 
senate,  deliver  the  world  from  the  havoc  and  carnage 
of  war  ? 

My  brethren  in  the  ministry  have  prevented  my 
urging,  or  recommending  the  work  of  peace  to  them. 
Your  repeated  votes,  your  unanimous  votes  have  pro- 
claimed the  benevolent  sentiments  of  your  hearts,  and 
given  a  solemn  pledge  of  your  attachment  to  your 
Saviour,  as  the  Prince  of  peace.  Still  may  I  not  ask 
myself  and  you,  whether  we  have  done  all  in  our 
power,  to  promote  this  precious  cause  ?  Have  we 
thoroughly  instructed  and  convinced  our  own  people  ? 
Our  nobles  are  from  ourselves,  and  our  governour  pro- 
ceeds from  the  midst  of  us.  Our  people  direct  the 
affairs  of  the  Commonwealth.  This  Commonwealth 
has  a  powerful  influence  in  the  councils  of  the  nation. 
If  our  general  government  were  to  say  to  the  troubled 
sea  of  war,  "  Peace ;  be  still,"  might  not  the  effect 
surpass  all  calculation  ? 

Let  us  not  rest,  till  our  people  have  adopted  the 
heavenly  doctrine  of  peace  on  earth.  Let  us  not  im- 
agine our  duty  done,  while  any  thing  remains,  which 
can  possibly  be  done.  Though  the  fires  of  war  be 
again  lighted  up  in  Christendom,  your  faith  is  un- 
shaken. The  Prince  of  peace  will  not  forget  his  own 


22 

name,  nor  blast  the  hopes,  which  rest  on  the  promises 
of  his  word. 

Had  I  any  mode  of  access  to  the  kings  of  the  earth, 
forgetting  my  humble  capacity,  I  would  beseech  them 
to  have  mercy  on  the  family  of  man,  and  stop  the 
effusion  of  human  blood.  I  would  say,  Sires,  though 
you  are  as  gods,  you  must  die  like  men.  The  wanton 
destruction  of  life  is  murder  ;  the  blood  of  armies  may 
be  required  at  your  hands  ;  grasping  at  more,  you 
may  lose  what  you  have.  Remember  Bajazet,  a  cap- 
tive, exhibited  as  a  show,  in  an  iron  cage.  Remember 
Charles,  a  prisoner,  and  executed  before  his  own 
palace.  Behold  Napoleon,  chained  to  a  rock  in  the 
ocean.  These  were  the  warriours,  who  made  the 
world  tremble. 

Yes,  my  beloved  hearers,  the  work  is  begun  ;  the 
work  is  advancing.  Peace  Societies  are  established 
in  Europe  and  America.  Mankind  are  opening  their 
eyes.  The  sun  of  righteousness  and  peace  is  rising. 
The  black  night  of  war  is  passing  away.  The  foun- 
tain of  peace  is  breaking  forth  to  refresh  the  world. 
Does  not  the  sublime  subject  command  all  the  affec- 
tions of  your  hearts  ;  all  the  efforts  of  your  power  ?  If 
ye  hold  your  peace,  will  not  the  stones  cry  out  ?  Will 
not  the  temples,  profaned  ;  the  fields,  red  with  blood ; 
the  beasts  and  cattle,  destroyed  ;  the  lost  spirits  of  a 
thousand  battles,  carry  in  their  charge,  before  the 
throne  of  the  great  Eternal. 

Does  ONE  man  of  the  human  family  resist  the  doc- 
trine of  peace  ?  Is  ONE  man  grieved,  hurt,  or  displeas- 
ed ?  I  only  ask,  and  I  do  affectionately  ask  such  a  man, 


,      23 

— are  not  the  unavoidable  sufferings  of  mankind, 
numerous  and  terrible  enough  ?  Can  you  wish  the  life 
of  mortals,  to  be  shorter,  or  death  more  certain,  or 
more  dreadful  ? 

Do  not  consumption,  and  poverty,  and  pestilence, 
and  fevers,  render  the  days  of  man  sufficiently  uncer- 
tain and  miserable  ?  Why,  then,  will  you  wantonly 
add  all  the  undescribable  horrours  of  war,  to  the  long 
catalogue  of  human  woes  ? 

At  home,  on  a  bed  of  down,  surrounded  by  dearest 
friends,  do  you  wish  the  agonies  of  death  more  ter- 
rible ? 

Go  near  the  bed  of  a  dying  parent,  or  a  dying 
child  ;  behold  the  agonies  of  their  last  hours.  Are  not 
their  anguish  and  misery  enough  for  them  to  endure, 
or  for  you  to  witness  ? 

Would  you  wish  they  were  far  off  on  the  ocean,  to 
meet  a  violent  death,  without  a  friend  to  soothe  the 
last  moment ;  without  the  consoling  offices  of  religion  ? 
Would  you  tear  them  from  their  pillows,  and  send 
them  to  expire  on  the  field  of  battle  ? 

Do  you,  indeed,  wish  to  multiply  the  sufferings 
of  life,  and  aggravate  the  horrours  of  dissolution  ? 
Do  you  wish  the  tears  of  the  widow  to  flow  with 
keener  anguish  ?  Do  you  wish  the  shriek  of  the 
orphan  more  dismal  ?  Do  you  wish  the  king  of 
terrours,  a  wider  range,  a  more  rapid  march,  a  more 
frightful  appearance  ?  Do  you  wish  more  domestic 
sorrows,  more  public  calamities,  more  sighs  and 
groans  to  load  the  air,  more  tears  to  water  the 

world  ? 

' 


.24 

If  not ;  then  implore  and  beseech  the  God  of  peace, 
to  stop  the  fury  of  war  ;  enrol  your  name  among  the 
friends  of  peace,  and  join  in  the  song  of  angels  ; 
"  Glory  to  God  in  the  highest ;  on  earth,  peace,  and 
good  will  towards  men."  Amen. 


it* 


JUDE  6th  verse. 
Unto  the  judgment  of  the  great  day. 

2  PETER  iii,  7. 

But  the  heavens  and  the  earth  are  kept  in  store,  re- 
served unto  fire,  against  the  day  of  judgment. 

THE  ruins  of  a  garden,  the  fading  of  a  flower,  the  fall- 
ing of  a  leaf,  are  ungrateful  to  the  sight.  The  wreck 
of  a  ship,  a  house  on  fire,  a  sickly  child,  a  dying 
parent,  the  mouldering  bones  of  a  tomb,  awaken  our 
pity,  and  diffuse  a  gloom  over  our  minds.  A  tribunal 
of  justice,  the  venerable  judges,  the  celebrated  advo- 
cates, the  gazing  multitude,  the  opening  jail,  the 
trembling  prisoners,  the  able  pleadings  and  the  solemn 
verdict,  is  a  scene  to  move  and  awe  the  heart  of  man. 
How  much  more  affecting  is  the  day  of  judgment,  or 
the  dissolution  of  all  things ;  when  the  charms  of 
nature  must  be  defaced,  and  nature  herself  expire. 
Not  only  the  flowers  of  spring,  and  the  richer  fruits 
of  autumn,  but  palaces  and  cities  vanish  ;  the  sun  and 

stars  dissolve ;  darkness  and  desolation  follow. 
4 


26 

The  subject  is  forbidding  to  a  gay  world  ;  but  not 
therefore  to  be  neglected.  The  first  Christians  look- 
ed forward  to  the  last  day  with  hope  and  transport, 
as  to  a  glorious  jubilee.  Times  are  changed  ;  still  we 
should  not  divest  ourselves  of  discretion  and  reason. 
\\  ise  men  foresee  and  prepare  for  evils,  which  are 
unavoidable,  or  only  probable.  They  bring  home  to 
their  minds  the  sufferings  of  their  fellow  creatures, 
and  build  hospitals.  The  conflagration  of  a  city  is  a 
dreadful  event ;  yet  the  citizens,  instead  of  pushing 
the  danger  from  their  thoughts,  form  themselves  into 
societies,  and  furnish  themselves  with  engines  to  ex- 
tinguish the  flames.  Though  the  expectation  of  death 
be 'terrible,  men  sometimes  write  their  own  wills, 
appoint  their  successors,  direct  where  their  bodies 
shall  be  buried,  or  build  their  own  tombs. 

A  familiar  contemplation  of  the  great  day  may  be 
equally  wise,  and  a  preparation  for  it  more  useful, 
than  any  of  those  deeds  of  wisdom  and  discretion. 

The  general  expectation  of  such  a  day  by  all  ages 
and  nations,  is  evidence  of  its  reality.  A  day  of 
judgment  is  an  article  of  almost  every  creed  in  the 
world.  In  this  all  parties  of  Christians  unite.  In 
this  Pagans,  and  Jews  agree.  This  doctrine  is  taught, 
not  only  in  the  churches  of  Jesus  Christ,  but  in  the 
mosques  of  Mahomet,  and  in  the  temples  of  the  hea- 
then gods.  The  Brahmins  of  India,  the  Magi  of 
Persia,  the  Druids  of  Europe,  taught  the  doctrine  -of 
a  future  judgment.  The  colleges  of  Egypt  and  Chal- 
dea,  gave  their  testimony  to  support  the  solemn  fact. 
In  all  the  pomp  of  song,  the  bards  of  other  times  de- 
scribed the  terroiirs  of  Minos,  and  the  other  judges  of 


27  HTTWl 


the  invisible  world.  Though  traditn&4g£L  allegory 
had  obscured  its  splendours,  the  beams  of  truth  burst 
the  mantling  clouds  of  errour  and  displayed  the  day  of 
judgment  as  a  tremendous  scene. 

What  has  commanded  so  general  assent  has  high 
claim  to  our  belief. 

The  frequent  judgments,  which  overwhelm  the 
wicked  in  this  life,  are  presumptive  arguments  in 
favour  of  a  general  judgment.  The  miseries  of  Cain, 
of  Achan,  and  Judas,  were  the  day  of  judgment  in 
miniature.  Belshazzar  and  Voltaire,  Herod  and 
Robespierre,  dying  in  torment,  were  witnesses  of  a 
judgment  to  come.  If  God  thus  visibly  pum'sh  some 
sinners,  it  is  highly  probable  that  he  will  judge  all 
sinners.  But  all  are  not  judged  in  this  life.  These 
strongly  argue  for  a  day  of  general  retribution. 

Listen  to  that  designing  wretch,  in  the  guise  of 
friendship,  prating  of  fidelity,  of  honour  and  truth,  yet 
secretly  practising  every  species  of  enmity  against  his 
greatest  benefactor. 

See  yonder  plausible  hypocrite ;  a  splendid  Bible 
graces  his  parlour ;  he  pleads  for  the  clergy  and  the 
Sabbath,  for  public  worship,  and  the  Christian  relig- 
ion. He  would  be  thought  as  temperate  as  Daniel, 
as  pure  as  Joseph,  as  penitent  as  David,  and  as  ortho- 
dox as  Paul.  He  gains  his  point ;  his  good  name  is 
as  precious  ointment :  yet  in  his  heart  he  despises  the 
Christian  religion  ;  he  detests  the  gospel  ministry  ; 
and  among  his  companions  he  ridicules  the  church, 
and  scoffs  at  the  doctrines  of  the  cross.  Is  there  not 
a  day  of  judgment  ? 


28 

/ 

God  judges  some  persons  in  this  world  to  teach 
mankind  that  he  will  by  no  means  clear  the  guilty. 
He  suffers  many  others  to  pass  with  impunity,  to 
prove  that  the  great  day  of  his  wrath  is  coming.  The 
present  punishment  of  sinners,  and  their  prosperity, 
both  prove  the  same  truth — the  judgment  of  God. 

With  this  day  of  trial,  Scripture  connects  the  uni- 
versal conflagration.  Do  any  circumstances  render 
such  a  catastrophe  probable  ? 

The  materials,  in  part,  are  already  visibly  prepared 
for  a  general  conflagration.  Numerous  facts  now 
show  how  possible  and  probable  is  such  an  event. 
Vast  magazines  of  coal,  in  different  countries,  are 
found,  buried  in  the  bowels  of  the  earth.  Hills  and 
plains  in  our  own  country  conceal  their  immense 
stores  of  fuel,  which  may  aid  the  fires  of  the  great 
day.  Miry  grounds,  in  large  portions  of  the  globe, 
abound  with  a  combustible  substance,  which  being 
once  kindled,  the  world  will  burn  as  an  oven.  The 
adamantine  rocks  are  stored  with  latent  sparks  ;  may 
not  these  consume  the  dry  land  ?  Marshes  and  ponds 
often  emit  a  fiery  vapour ;  water  absorbs  an  inflamma- 
ble air ;  is  capable  of  combustion,  and  may  enrage 
the  burning  of  the  last  day. 

So  visible  were  the  means  or  so  authentic  the  tra- 
dition of  the  event,  that  the  ancient  heathen  believed 
in  a  general  conflagration.  Pliny  the  elder,  supposed 
there  was  such  a  tendency  in  nature  to  this  crisis, 
that  he  wondered  it  had  not  taken  place.  The  Stoic 
philosophers,  who  had  much  important  truth  in  their 
system ;  the  Platonists,  distinguished  for  the  sublimity 


29 

of  their  philosophy ;  the  Epicureans  and  Pythagoreans, 
all  expected  a  general  conflagration.  They  probably 
learned  the  doctrine  from  the  Chaldeans ;  the  Chal- 
deans received  it  from  the  Jews.  Ancient  heathen 
oracles,  and  poets,  and  historians,  warn  the  world  of 
the  same  terrible  event ;  as  the  Sybils,  Sophocles, 
Hystaspes,  and  Lucan ;  Strabo,  Plutarch  and  others. 
Seneca  says,  "  The  stars  shall  run  upon  each  other, 
and  every  thing  being  on  flame,  that  which  now 
shines  regularly,  shall  then  burn  in  one  fire."  Lucan 
says, 

"  So  when  this  frame  of  nature  is  dissolved, 
And  the  last  hours  in  future  times  approach, 
All  to  its  ancient  chaos  shall  return. 
The  stars  shall  fall  ;  the  moon  attack  the  sun, 
Driving  her  chariot  through  the  burning  sky." 

The  Sybils  declared, — 

"  For  certainly  the  day  will  come,  will  come 
When  the  bright  sky  shall  from  his  treasure  send 
A  liquid  fire,  whose  all-devouring  flames, 
By  laws  unbounded,  shall  destroy  the  earth. 
All  shall  vanish  ;  the  waters  of  the  deep  shall  turn 
To  smoke;  the  earth  shall  cease  to  nourish  trees; 
The  air  shall  burn." 

Ovid  says  "  It  was  by  fate  decreed,  that  sea,  and 
earth,  and  heaven  should  burn,  and  this  vast  frame  of 
nature  fail." 

The  brahmins  of  Siam  and  the  savages  of  the 
Cftnary  islands,  expected  the  world  would  be  destroy- 
ed by  fire.  This  is  one  of  the  most  ancient  traditions. 
The  Jewish  historian  relates  that  Adam  foretold  that 
the  world  should  be  destroyed  by  fire.  The  philoso- 
phers of  Greece,  expected  the  final  dissolution  of  the 


30 

world  by  fire.    "  The  world,"  say  they,  "  is  to  be  de- 
stroyed by  a  general  conflagration." 

Though  the  operations  of  nature  in  the  centre  of 
the  earth  must  be  very  much  more  unknown  to  the 
inhabitants  of  the  surface  ;  yet  circumstances  render  it 
probable,  that  matter  is  not  cold  and  inactive  in  the 
fathomless  abyss  of  the  world.  Earthquakes  and 
volcanoes,  vaguely  reveal  the  secrets  of  the  earth. 
"  The  enormous  mass,  which  constitutes  the  moun- 
tains of  Arabia,"  says  a  late  voyager,*  "  rests  upon  no 
solid  basis.  An  internal  conflagration  hath  formed 
immense  caverns  under  their  foundations,  which, 
passing  under  the  Red  Sea,  communicate  with  Africa. 
Hence  Maha  and  Zeila,  two  towns  on  the  opposite 
shores  of  the  Red  Sea,  feel  the  shock  of  an  earth- 
quake precisely  at  the  same  moment ;  which  proves 
that  they  stand  on  one  of  those  volcanic  caverns, 
which  passes  under  the  bed  of  the  sea."  The  island 
of  Sicily  is  mostly  covered  with  the  eruptions  of 
jEtna.  This  mountain,  one  hundred  eighty  three 
miles  in  circuit,  and  more  than  two  in  height,  is  sup- 
posed by  philosophers  to  have  vomited  forth  more 
than  twenty  times  its  own  magnitude.  The  amaz- 
ing furnace  there  burning  below  may  be  forty  miles 
in  depth,  and  nearly  two  hundred  in  circumference. 

An  English  philosopher,!  in  his  account  of  Vesu- 
vius, says  "  There  is  every  reason  to  believe  with 
Seneca,  that  the  seat  of  the  fire,  which  causes  the 
eruptions  of  volcanoes,  lies  deep  in  the  bowels  of  the 
earth."  The  blazing  hills  are  scattered  among  the 

*  Grandpre.  t  Sir  W.  Hamilton 


31 

islands  of  the  sea,  and  over  both  continents  of  the- 
world.  Geographers  have  given  us  information  of 
about  one  hundred  burning  mountains. 

Were  it  prophesied  that  a  certain  temple  or  palace 
should  be  consumed  by  fire  ;  should  we  afterwards  see 
flames,  bursting  from  its  hundred  windows,  could 
we  for  a  moment  doubt  the  truth  of  the  prophecy  ? 

The  fires  then,  probably  designed  to  spread  a  uni- 
versal conflagration,  are  already  kindled.  They  give 
sublimity  and  grandeur  to  the  day,  and  double  hor- 
rours  to  the  night. 

Several  of  these  fires  are  burning  in  the  southern 
part  of  Europe.  In  the  north,  Hecla,  in  Iceland,  has 
thrown  her  blazing  artillery  one  hundred  and  eighty 
miles.  What  a  splendid  arch  of  fire  did  this  form  ! 
The  fiery  explosion,  like  a  storm  of  comets,  filled  the 
country  with  amazement  and  terrour.  In  1693  and 
also  in  1766,  her  fires  spread  devastation  and  ruin 
over  a  country  fifty  miles  in  circuit.  The  burning 
lava  has  since  formed  a  tract  of  devastation  for  hun- 
dreds of  miles  from  the  summit. 

As  our  hardy  seamen  sail  the  great  Pacific,  and 
direct  their  course  to  the  frozen  regions  of  the  north, 
along  the  western  side  of  our  continent,  amid  lofty 
mountains,  they  see  volcanoes  disgorge  their  fires, 
warning  them  of  their  approach  to  land. 

More  astonishing  proofs  than  these,  if  more  can  be, 
of  a  general  conflagration,  press  on  our  attention. 
Ancient  and  modern  times  have  seen  the  internal  fires 
of  the  world,  raising  islands  from  the  sea,  loaded  with 
rocks  and  hills.  How  deep,  how  vast,  how  terrible 
must  be  those  fires  ! 


32 

Are  not  here  visible  witnesses  that  the  world  may 
be  burned  in  the  day  of  the  Lord  ?  Every  burning 
hill  may  be  considered  a  lamp  to  show  the  divinity  of 
revelation.  But  leaving  presumptive  arguments,  we 
proceed  to  demonstration,  resting  the  doctrine  on  the 
word  of  God. 

The  short  epistle  of  the  text  furnishes  much  evi- 
dence. "  The  Lord  saved  the  people  out  of  the  land 
of  Egypt,  afterwards  destroyed  them  who  believed 
not.  And  the  angels  who  kept  not  their  first  estate, 
he  hath  reserved  in  everlasting  chains,  under  dark- 
ness, unto  the  judgment  of  the  great  day.  Even  as 
Sodom  and  Gomorrah,  and  the  cities  about  them, 
giving  themselves  over  to  fornication,  are  set  forth  for 
an  example,  suffering  the  vengeance  of  eternal  fire." 
By  this  we  are  taught,  that  as  Sodom,  and  the  old 
world,  and  the  fallen  angels,  are  reserved  for  trial  at 
the  great  day ;  so  are  all  sinners. 

Enoch,  the  seventh  from  Adam,  though  his  writ- 
ings are  now  lost,  excepting  one  fragment,  prophesied 
of  the  great  day,  saying,  "  Behold  the  Lord  cometh, 
with  ten  thousand  of  his  saints  to  execute  judgment 
upon  all." 

In  the  book  of  Job,  which  is,  probably,  as  ancient  as 
any  extant,  the  doctrine  of  a  judgment  is  revealed  ; 
"  Wrath  bringeth  the  punishment  of  the  sword,  that 
ye  may  know  there  is  a  judgment." 

David  foretels  the  day  of  judgment,  "  For  he  com- 
eth, for  he  cometh  to  judge  the  earth;  he  shall  judge 
the  world  with  righteousness." 

From  the  pages  of  Solomon,  clearer  light  shines, 
"  God  shall  bring  every  work  into  judgment,  with 


33 

every  secret  thing,  whether  it  be  good,  or  whether  it 

be  evil." 

The  son  of  Joseph  taught  the  same  doctrine.  "  Be 
ye  also  ready,  for  the  Son  of  Man  cometh  in  such  an 
hour  as  ye  think  not." 

St.  John  says  he  saw  the  dead,  small  and  great, 
stand  before  God.  St.  Peter  declares  that  the  heav- 
ens and  the  earth  are  reserved  unto  fire,  against  the 
day  of  judgment. 

Having  proved  the  certainty  of  a  future  day  of 
judgment,  we  proceed  to  illustrate  its  greatness. 

Any  day  may  be  called  great  in  which  great  or  im- 
portant events  take  place.  The  day  was  great  when 
the  foundations  of  the  world  were  fastened ;  when 
the  morning  stars  sang  together,  and  the  sons  of  God 
shouted  for  joy.  The  day  was  great  when  the  foun- 
tains of  the  mighty  deep  were  broken  up  ;  when  a 
world  sunk  in  the  deluge,  and  the  church  of  God 
floated  on  a  sea  without  a  shore.  The  day  was  great 
which  destroyed  Sodom  and  the  surrounding  cities. 
The  day  was  great  which  saw  the  Lord  of  glory 
bleed  on  a  cross,  enter  the  grave,  chain  the  king  of 
terrours,  and  overturn  the  empire  of  death.  The 
day  of  judgment  will  be  greater  than  all  these 
combined. 

1.  The  day  of  judgment  will  borrow  greatness 
from  its  coming  unexpectedly. 

God  generally  bears  with  sinners  till  they  have,  in 
a  great  degree,  worn  off  their  convictions  ;  till  they 
justify  themselves ;  till  they  are  unconcerned  respect- 
ing the  judgments  of  his  anger.  When  they  seem  to 
think  God  has  forgotten  their  sins;  when  they  put  far 
5 


34 

off  the  evil  day  ;  when  they  dare  to  sin  with  a  bolder 
hand ;  then  sudden  destruction  cometh. 

The  old  world  were  deaf  to  the  preaching  of  Noah. 
They  probably  ridiculed  his  sermons,  and  his  horrible 
doctrine  of  a  universal  deluge,  till  it  suddenly  came 
and  swept  them  away. 

Sodom  and  the  cities  of  the  plain  gaily  ate  and 
drank,  and  bought  and  sold,  and  planted  and  builded, 
and  insulted  Lot,  till  the  day  he  left  the  city.  While 
they  were  rioting  and  making  themselves  merry  with 
his  serious  threatenings,  fire  blazed  from  heaven  and 
destroyed  them.  So  the  Son  of  Man  will  come  un- 
expectedly. Of  that  day  and  hour  knoweth  no  man ; 
no,  not  the  angels  in  heaven. 

This  dread  hour  may  burst  on  the  world  in  the 
midst  of  their  business  and  pleasure.  The  children 
are  sporting  in  the  parlour  or  street ;  the  crowded 
schools  are  cheerful ;  mothers  are  preparing  for  the 
return  of  their  little  ones ;  the  fathers  are  in  the  shop 
or  field ;  the  grass  is  falling  before  the  mower's 
scythe,  and  the  song  of  the  reapers  is  heard.  In  the 
dwelling  of  the  prosperous  is  the  voice  of  gladness 
and  song ;  mirth  and  riot  echo  from  the  board  of  lux- 
ury, and  the  chamber  of  amusement.  Suddenly  the 
trumpet  sounds ;  the  Judge  appears  ;  every  face  is 
pale,  and  every  heart  is  terrour.  Like  Belshazzar 
they  instantly  pass  from  jolity  and  frolic  to  anguish 
and  everlasting  despair. 

The  great  day  is  called  the  day  of  the  Lord ;  hence 
some  have  supposed,  that  on  the  Lord's  day,  while 
the  children  of  God  are  worshipping  in  his  house  of 
prayer;  while  they  are  listening  to  the  gospel  with 


35 

holy  affections ;  are  ravished  with  the  sweetness  of 
divine  truth,  and  the  prospect  of  future  glory ;  in  a 
moment  they  shall  be  changed,  and  ascend  to  meet 
the  Lord  in  the  air. 

The  natural  day  contains  an  artificial  day  and 
night,  or  twenty-four  hours.  In  scripture  this  period 
is  often  called  a  day.  We  know  not,  but,  to  gain  new 
horrours,  the  dreadful  day  of  judgment  may  at  mid- 
night burst  upon  mankind.  When  the  world  is  wrapt 
in  darkness,  and  creation  is  silent  as  the  house  of 
death ;  when  the  children  of  men  are  retired  to  rest 
and  buried  in  sleep,  dreaming  over  the  criminal  pleas- 
ures of  the  evening  past,  or  contriving  new  scenes  of 
guilt ;  then  may  an  earthquake,  lightnings  and  thun- 
ders, rouse  the  guilty  world  from  their  last  slumbers. 
Amazed,  they  start ;  they  wake  to  sleep  no  more. 
They  see  the  Judge  descending;  the  dead  rising; 
they  cry  for  shelter  from  the  wrath  of  the  Lamb.  He 
cometh  as  a  thief  at  night.  The  uncertainty  of  the 
time  increases  the  terrour  of  his  coming. 

2.  The  resurrection  of  the  dead,  and  the  immense 
assembly  collected  will  give  greatness  and  magnifi- 
cence to  the  day  of  judgment. 

Those  who  are  alive  at  the  coming  of  the  Lord,  in 
a  moment  will  be  changed.  They  will  experience  an 
inconceivable  transformation  ;  corruption  will  put  on 
incorruption ;  their  mortal  bodies  will  instantly  be- 
come immortal. 

Then  will  the  Judge  send  his  angels  and  gather  in 
his  elect  from  the  four  winds ;  from  the  uttermost 
parts  of  the  earth.  Then  shall  the  tombs  and  graves, 
the  store-houses  of  death,  the  repositories  of  human 


36 

dust,  give  up  the  precious  remains  of  our  parents  and 
children,  our  lovers  and  friends ;  not  a  bone,  not  a 
particle  of  their  dust  shall  be  forgotten ;  bone  shall 
come  to  his  bone ;  sinews  and  flesh  shall  clothe  the 
righteous  in  immortal  beauty.  Marvel  not  at  this,  for 
the  hour  is  coming  in  which  all  that  are  in  their 
graves  shall  hear  his  voice  and  come  forth.  The 
traveller  who  fell  in  the  desert,  shall  now  awake,  and 
be  known  by  his  friends.  The  prisoner,  who  died 
among  his  enemies,  shall  now  rise  and  meet  his  kin- 
dred. The  mouldering  bones,  buried  by  the  hand  of 
murder,  shall  come  forward,  and  unfold  a  story  of 
blood. 

Families  shall  then  rise.  Parents  and  children 
come  forth  from  their  dark  slumbers.  Roused  by 
the  voice  of  God,  WE  shall  awake ;  we  shall  arise ; 
we  of  this  assembly f,  shall  burst  from  our  graves  and 
ascend  to  judgment.  Oh,  may  we  then  welcome 
each  other  to  light,  to  life  and  joy;  unitedly  may  we 
ascend  to  hear  our  sentence,  and  enter  into  our  rest. 

Grave-yards  move  with  life  ;  a  hundred  generations 
come  forth  together ;  the  lonely  grave  and  the  marble 
tomb  give  up  their  inhabitants.  In  the  field  of  battle, 
where  armies  fought  and  bled,  those  armies  rise  again. 
Maimed  soldiers  receive  their  scattered  limbs  from  dis- 
tant countries.  Nelson,  the  Christian  hero,  rising 
among  kings  and  nobles,  receives  that  vigorous  arm, 
torn  away  in  the  fury  of  battle.  From  Europe,  the 
head  of  Pompey  again  unites  with  the  body,  rising 
from  the  dust  of  Africa. 

On  the  plains  of  Abram,  and  the  borders  of  Cham- 
plain  ;  on  the  hills  of  Saratoga  and  Charlestown,  York 


37 

and  Mon mouth,  the  fallen  ranks  again  appear.  The 
legions  of  Caesar,  and  the  millions  of  Xerxes  ;  Abram 
and  his  seed,  as  the  stars  of  heaven  for  multitude,  are 
all  present.  The  sea,  boundless  grave-yard,  paved 
with  the  skulls  of  neighbours  and  friends,  gives  up 
her  dead ;  the  bones  of  those  wrecked  in  storms,  or 
slain  in  battle,  appear  clothed  with  immortality.  The 
old  world,  drowned  in  the  flood  are  here.  Adam  be- 
holds his  innumerable  posterity ;  the  whole  earth  has 
resigned  her  scattered  myriads  ;  a  vast  throng,  a  great 
day. 

All  the  inhabitants  of  heaven  will  be  present.  At 
the  dawning  of  the  morning,  the  Lord  God  himself 
shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  archangel  and  the  trump  of  God.  Not. 
the  trumpet  of  jubilee,  nor  the  blast  of  war ;  but  the 
trump  of  the  archangel,  which  instantly  rouses  the 
dead.  More  terrible  the  sound  than  when  it  shook 
the  foundations  of  Sinai.  In  all  the  glory  of  the  God- 
head, Jesus  appears  in  front  of  the  procession.  He 
confines  not  his  presence  to  the  manger  of  Bethlehem, 
the  temple  of  Jerusalem,  the  plains  of  Jordan,  or  the 
land  of  Judea.  He  publicly  shows  himself  to  the 
universe.  "  Behold  he  comes  with  clouds,  and  every 
eye  shall  see  him." 

With  all  the  terrours  of  a  Judge,  with  all  the  majes- 
ty of  God,  he  comes  to  judge  the  world.  How  unlike 
the  child  flying  into  Egypt ;  how  unlike  the  poor 
wanderer,  sleeping  on  the  mountains  of  Israel ;  how 
unlike  the  prisoner,  insulted  and  scourged  in  the 
courts  of  Jerusalem  ;  how  unlike  the  man  covered 
with  blood  in  the  garden,  and  dying  on  Calvary  !  Is 


38 

this  the  man  we  saw  expire  on  the  cross  ?    Has  he 
been  laid  in  a  grave  and  covered  with  a  rock  ? 

Abram,  Isaac  and  Jacob  have  left  their  seats  of 
glory.  David  and  Solomon,  Enoch  and  Elijah,  and 
all  the  holy  prophets,  join  the  heavenly  train.  All 
the  righteous  of  the  twelve  tribes  of  Israel,  with  the 
apostles,  martyrs,  and  Christians  of  every  age,  an  in- 
numerable company,  which  no  man  can  number,  de- 
scend with  the  Son  of  man. 

All  the  inhabitants  leave  the  holy  city,  their  splen- 
did thrones,  their  songs  of  praise,  to  attend  the  solem- 
nities of  the  last  day.  The  Lord  Jesus  comes  in 
glory,  and  all  the  holy  angels  with  him.  Thousand 
thousands  minister  unto  him,  and  ten  thousand  times 
ten  thousand  are  round  about  him.  As  he  passes, 
the  heavens  are  hung  with  sackcloth ;  the  sun  hides 
his  face ;  the  moon  is  blood  ;  earth  trembles,  and  hell 
is  moved.  In  the  region  of  the  air  they  pause. 
Thrones  of  judgment  are  prepared.  Heaven  and 
earth  are  present. 

What  renders  the  scene  more  awful,  all  hell  will 
now  appear.  "  The  angels,  who  kept  not  their  first 
estate,  but  left  their  own  habitation,  God  has  reserved 
in  everlasting  chains,  under  darkness,  unto  the  judg- 
ment of  this  great  day.  They  are  now  prisoners  con- 
fined for  trial  on  this  great  day.  Satan,  and  all  rebel- 
lious angels,  and  all  sinners,  will  be  dragged  in  chains 
to  the  bar  of  judgment. 

For  once  the  everlasting  gates  of  hell  will  be  unbar- 
red. The  doleful  mansions  of  infernal  darkness  and 
despair  will  be  left  without  one  inhabitant.  Judas  and 
the  rich  man,  Ananias  and  Sapphira,  and  all  impeni- 


39 

tent  sinners,  appear  before  their  Almighty  Judge. 
From  regions  of  solid  darkness,  from  the  cries  and 
wailings  of  infinite  despair ;  from  the  gnawing  worm, 
and  the  fiery  lake,  they  come  forth,  they  see  the  light ; 
they  see  their  own  guilt ;  they  see  the  justice  of  God; 
they  hear  their  sentence,  and  begin  their  hell.  How 
great  the  day!  Heaven,  earth,  and  hell,  stand  collected! 

3.  The  display  of  characters  increases  the  great- 
ness of  the  last  day. 

All  hearts  will  be  revealed.  Artificial  appearances 
are  at  an  end  ;  affected  goodness  vanishes ;  apparent 
and  real  are  the  same.  He  whose  eyes  are  a  flame  of 
fire,  searches  every  heart,  publishes  every  life. 

The  books  are  opened ;  the  volumes  of  nature  and 
revelation.  Every  person  will  be  judged  by  the  law 
he  has  enjoyed.  Plato,  and  Socrates,  and  Pagans  of 
every  age  and  country,  will  be  judged  by  the  law  of 
nature.  They  will  be  condemned  only  as  they  have 
violated  natural  reason  and  conscience. 

Abram  and  Moses,  Jews  and  Christians,  will  be 
judged  by  the  law  of  Revelation.  They  will  be  con- 
sidered guilty,  as  far  as  they  have  broken  these  laws. 

The  volumes  of  omniscience  and  conscience  are 
opened.  The  power  of  memory  will,  probably,  be  so 
invigorated,  that  every  person  will  remember  the  ac- 
tions of  his  whole  life,  as  distinctly  as  you  nowr  recol- 
lect the  actions  of  this  morning.  God  will  bring  to 
view  every  work  done  in  the  body.  Every  person 
shall  give  an  account  for  himself  to  God.  Better  had 
it  been  for  you,  Oh  ye  profane  swearers,  had  ye  been 
born  without  the  power  of  speech.  Better  had  it  been 
for  you,  intemperate  men,  had  you  been  confined  to  the 


40 

bed  of  sickness,  loathing  the  honey-comb.  Good  had 
it  been  for  Sabbath  breakers,  had  ye  been  born  among 
the  savages  of  the  forest.  Ye  are  lost ;  in  debt  ten 
thousand  talents,  and  have  nothing  to  pay. 

That  characters  may  appear  just  as  they  are,  secret 
sins  will  be  revealed.  As  the  hand,  writing  on  the 
wall,  shook  the  sturdy  frame  of  Belshazzar  with  hor- 
rour ;  so  will  the  wicked  tremble  at  the  opened  books. 
Their  guilt  is  not  written  in  a  strange  language  or  in 
unknown  characters.  They  need  not  the  wise  men 
of  Babylon  to  decypher  the  meaning  of  any  charge. 
They  will  be  speechless  with  guilt,  shame,  and  de- 
spair, when  fair  appearances  are  torn  away,  and  every 
eye  shall  see  their  coldness  and  selfishness,  their  art 
and  hypocrisy  in  the  most  sacred  duties  of  religion. 
They  will  be  speechless,  as  they  see  the  page  of  their 
secret  hatred  and  enmity,  their  poisonous  flatteries  and 
base  compliances,  practised  against  their  generous 
benefactors.  They  will  be  speechless,  as  they  see 
the  page  of  their  silent  contempt,  their  proud  disdain, 
and  their  cruel  neglect  of  those  below  them  in  society. 
They  will  be  speechless  as  they  see  the  page  of  their 
wanton  thoughts,  their  impure  desires,  their  lawless 
passions,  their  seducing  arts,  by  which  they  destroyed 
the  hopes  of  families,  and  plunged  immortal  souls  into 
everlasting  misery.  Whose  heart  and  life  will  bear 
the  trial  ?  Whose  spirit  does  not  die  within  him,  in 
view  of  the  last  tribunal  ?  What  heart  will  be  glad  ? 
Whose  humility  and  faith  will  support  him,  when  the 
darkness  of  night  shall  vanish,  the  curtains  be  drawn, 
and  he  stand  forth  to  learn  his  guilt,  and  hear  his  sen- 
tence ?  Designs  and  motives  will  be  known.  Naked 


41 

hearts  appear  in  all  the  deformities  of  spiritual  death. 
It  will  be  known  why  some  do  not  support  the  cause 
of  God,  nor  do  good  to  their  fellow-men;  it  will 
be  known  why  some  appear  engaged  for  the  glory  of 
God  and  the  felicity  of  man. 

Sins  of  omission  experience  the  justice  of  the  law. 
It  will  be  known,  who  neglected  to  mourn  for  sin,  to 
believe  in  Jesus  Christ,  or  to  call  upon  God.  In  dis- 
playing the  guilt  of  those  condemned  at  this  time, 
Jesus  Christ  mentions  only  sins  of  omission.  "  I  was 
hungry,  and  ye  gave  me  no  meat ;  I  was  thirsty,  and 
ye  gave  me  no  drink ;  I  was  a  stranger,  and  ye  took 
me  not  in ;  naked,  and  ye  clothed  me  not ;  sick,  and 
in  prison,  and  ye  visited  me  not."  It  does  not  appear 
that  these  ruined  mortals  had  done  any  positive 
wrong.  Like  many  people,  who  are  considered  de- 
cent, moral  Christians,  they  had  enjoyed  their  own 
comforts  without  injuring  or  offending  others.  They 
reproached  themselves  with  no  crime,  they  probably 
felt  no  remorse.  They  are  damned  for  neglecting 
the  stranger,  the  sick,  and  the  poor. 

The  long  controversy  whether  sinners  are  God's 
enemies  is  now  to  be  decided.  On  examination  it  ap- 
pears that  wicked  works  are  the  natural  expressions  of 
enmity  to  God;  that  murmurs  against  Providence 
arise  from  hatred  of  God  ;  that  opposing  the  doctrines 
of  the  gospel,  is  actually  fighting  against  God ;  that 
contempt  of  the  Christian  ministry,  is  contempt  of 
Jesus  Christ ;  that  all  selfishness  is  warfare  against 
the  kingdom  of  heaven.  So  are  human  characters 
revealed,  before  the  universe. 


In  this  solemn  scene,  God  also  unfolds  his  own 
character.  God  appears  in  all  his  glory  ;  his  perfections 
shine  with  infinite  lustre.  His  power  is  manifested 
in  raising  the  dead,  and  calling  all  worlds  before  his 
bar.  His  patience  is  displayed  in  his  bearing  so  long 
with  sinners.  His  mercy  and  grace  are  evident  in  his 
choosing  and  calling  so  many  to  eternal  life.  Justice 
shines  with  overwhelmed  splendour  in  his  recording 
all  the  wickedness  of  the  wicked,  and  in  punishing 
them  with  everlasting  destruction.  The  truth  of  God 
commands  the  admiration  of  the  universe.  He  had 
said,  he  would  raise  the  dead  ;  he  has  raised  the  dead. 
He  had  said,  he  would  gather  all  nations  before  his 
presence  ;  he  has  gathered  all  nations  before  him. 
He  had  said,  he  would  bring  every  work  into  judg- 
ment ;  he  has  brought  every  work  into  judgment. 
He  had  said,  the  wrath  of  man  should  praise  him  ;  the 
wrath  of  man  does  praise  him.  God  is  known  on  the 
tribunal  of  judgment. 

4.  The  separation  of  the  righteous  from  the  wicked, 
will  render  the  day  of  judgment  a  great  day.  The 
Judge  will  separate  them  as  a  shepherd  doth  his  sheep 
from  the  goats ;  the  righteous  on  the  right  hand,  the 
wicked  on  the  left.  Serious  and  terrible  is  the  mo- 
ment. Cain  and  Balaam,  Felix  and  Belshazzar, 
where  are  they  ?  Pilate  is  at  the  bar,  and  the  Babe  of 
Bethlehem  is  on  the  throne.  On  the  right  hand  be- 
hold the  happy  throng.  There  is  Abel,  and  Noah, 
and  Abram,  with  the  patriarchs  and  prophets.  There 
is  the  beloved  John,  and  the  valiant  apostle  to  the 
Gentiles,  with  the  whole  family  of  Christ,  the  mar- 
tyrs and  saints  of  every  age  and  country. 


43 

Have  not  some  of  you  the  assurance  of  hope,  that 
you  will  be  found  in  this  holy  company  ?  Do  we  not 
there  behold  a  part  of  this  assembly  ?  And  are  not  all 
of  you  on  the  right  hand  !  Where,  where  !  is  the  poor, 
miserable,  lost  soul,  to  be  found  on  the  left  hand  ?  In 
which  seat  is  he?  Is  he  our  friend,  our  brother? 
Have  pity  on  him  ;  have  pity  on  him ; — but  have  you 
not  a  serious  concern  for  yourselves  ?  On  the  right, 
are  the  countless  millions  of  the  millennium.  The 
precious  and  the  vile  never  will  unite  again.  Families, 
churches,  and  congregations  are  separated  for  the  last 
time.  In  some  instances  parents  take  a  last  view  of 
their  children.  David,  no  more,  will  see  his  Absalom. 
Children  for  the  last  time  will  see  their  parents. 
Good  Josiah  resigns  his  wicked  father  Amon,  to  the 
dreadful  justice  of  God.  Lovers  and  friends,  whom 
death  could  not  separate,  are  now  forever  and  forever 
separated.  Fathers,  can  ye  resign  your  darling  boys 
to  the  unchangeable  sentence  of  their  Judge  ?  Mothers, 
can  ye  leave  your  daughters  on  the  left  hand  of  your 
Saviour  ?  What  is  the  anguish  of  closing  the  eyes  of  a 
child  or  a  parent  compared  with  this ;  what  the 
anguish  of  leaning  over  the  grave  of  an  only  son. 
How  great  the  day,  which  separates  the  righteous 
from  the  wicked ;  when  we  hear  the  final  adieu  of 
neighbours  and  friends ;  the  last  farewell  of  parents 
and  children. 

5.  The  probable  length  of  the  day  of  judgment, 
will  render  it  great  and  solemn. 

How  much  time  the  process  of  this  day  will  re- 
quire, no  created  being  can  ascertain.  If  we  examine 
the  business  to  be  accomplished,  we  shall  probably  be 


44 

convinced  that  more  than  one  natural  day  will  be  re- 
quired. The  great  design  of  the  solemnity  is  not  to 
inform  Deity,  but  to  convince  and  satisfy  creatures. 
These  receive  truth  gradually,  and  often  slowly. 
Every  one  must  give  an  account  of  his  open  sins,  of 
his  secret  sins,  of  his  actions,  his  passions,  his 
thoughts,  of  his  childhood,  his  youth,  and  his  riper 
years.  We  presume  not  to  fix  the  duration  of  this 
day  ;  but  sure  we  are,  it  will  continue  till  all  the  un- 
godly are  convinced  of  all  their  ungodly  deeds.  The 
term  day  is  used  in  Scripture  ;  but  a  thousand  years 
with  the  Lord  are  as  one  day.  Possibly,  therefore, 
the  day  of  judgment  may  continue  a  thousand  years ; 
a  thousand  years  solemnly  examining  the  lives  and 
hearts  of  men.  Great  and  awful  period  ! 

6.  The  joys  of  the  righteous,  and  the  terrours  of 
the  wicked,  led  before  their  Judge,  increases  the 
greatness  of  the  day. 

Here  words  fail,  nor  can  imagination  realize  the 
truth.  Eloquence  might  not  dare  attempt  a  descrip- 
tion. Who  can  describe  what  is  inconceivably  terri- 
ble. Those  who  had  passed  through  life  without 
terrour  of  conscience,  without  a  sense  of  danger,  the 
hope  of  pleasure  in  their  hearts,  and  the  voice  of  glad- 
ness in  their  lips,  now  awake  to  guilt,  dismay,  and 
terrour.  Friendly  advice,  serious  reproofs,  awakening 
sermons,  holy  sabbaths,  years  of  salvation,  all  disre- 
garded ;  all  lost,  for  ever  lost,  now  rush  on  the  mind. 
The  convictions  they  quenched ;  the  resolutions  they 
violated  ;  the  calls  of  Providence  they  rejected  ;  the 
solemn  vows  they  broke,  wring  their  hearts,  and  over- 
whelm their  spirits.  Their  self-deception,  their  oppo- 


45 

sition  to  good  men ;  their  hatred  of  truth,  their  wilful 
errours,  fill  them  with  consternation.  The  kindling 
wrath  of  their  Judge  ;  the  malignant  spirits,  devils  and 
fallen  angels,  who  are  to  be  their  companions ;  the 
lake  of  fire,  already  burning,  distract  and  amaze  their 
souls.  They  cry,  "  Oh  that  we  had  known  the  things 
of  our  peace  ;  Oh  that  we  had  not  hated  instruction 
and  despised  reproof.  Had  we  been  wise ;  had  we 
listened  to  parents  and  ministers,  we  had  not  come  to 
this  place  of  torment."  On  the  other  hand  are  seen 
the  smiles  of  peace  and  cheerfulness,  of  hope  and  joy. 
Were  a  number  of  prisoners,  tried  for  their  lives, 
justified  by  an  earthly  court,  would  not  the  relief  of 
their  anxiety,  the  gladness  and  the  raptures  of  their 
minds,  surpass  description  ?  What  is  this  compared 
with  pardon,  with  justification  at  the  bar  of  God? 
They  recollect  their  wanderings,  their  sins,  their 
crimes  ;  of  their  spiritual  dangers,  their  temptations, 
and  their  terrours  of  conscience,  they  have  a  lively 
remembrance.  Their  sense  of  unworthiness  and  crim- 
son guilt,  sinks  deep  in  their  hearts.  But  they  find 
themselves  surrounded  with  chosen  vessels  of  honour. 
Their  Judge  is  reconciled  ;  he  is  "  their  brother ;"  he 
has  bled  and  died  for  them.  Their  past  sufferings  are 
foils  to  set  off  their  present  prospects  ;  their  losses, 
their  trials,  and  tears,  enhance  their  present  felicity. 
Raised  above  the  darkness,  the  distress,  and  dangers 
of  this  life,  they  are  waiting  for  glory  and  immortality. 
As  Moses  saw  from  Pisgah's  top  the  land  of  promise, 
and  the  goodly  mountain  of  Lebanon,  so  they  see  in 
heaven,  vacant  seats  and  golden  thrones,  waiting  their 
arrival.  With  the  voice  of  love  and  grace,  the  Judge 


46 

addresses  them,  "  Come,  ye  blessed,  inherit  the  king- 
dom, prepared  for  you,  before  the  foundation  of  the 
world." 

Then,  assuming  all  the  terrours  of  an  angry  Judge, 
to  those  on  the  left,  he  says,  "  depart,  accursed,  into 
everlasting  fire,  prepared  for  the  Devil  and  his  an- 
gels." They  sink;  they  fall ;  hatred,  and  envy,  and 
anger,  raging  in  every  breast.  Almighty  wrath  hurls 
them  down,  down  to  burning  lakes,  to  the  blackness 
of  darkness;  to  the  prisons  of  everlasting  despair. 
Damnation  opens  all  its  horrours.  They  lie  down  in 
everlasting  burnings ;  but  not  a  heart  of  love,  not  a 
hand  of  kindness  or  pity,  is  found  in  all  the  miserable 
regions  of  lost  souls. 

What  do  we  say  ?  Does  not  one  pray,  who  never 
prayed  before  ?  "  Have  mercy  on  me,  and  send,  Oh 
send,  one  drop  of  water,  to  cool  my  parched  tongue, 
tormented  in  this  flame.  Send  Lazarus,  wrapt  in  a 
blaze  of  glory,  to  warn  my  brethren,  that  they  come 
not  to  this  place  of  torment."  Prayers  in  hell, 
will  never  be  answered  ;  prayers,  not  addressed  to 
God  in  the  name  of  Christ,  will  never  be  answered. 
The  poor  stubborn,  unbending  soul  is  denied  a  drop 
of  water,  or  a  message  to  his  five  brethren. 

The  righteous,  being  invited  by  Jesus  Christ,  have 
ascended  to  glory,  to  mansions  prepared  for  them  be- 
fore the  foundations  of  the  world.  Jesus  and  his  re- 
deemed ones,  robed  in  spotless  purity,  are  entering  the 
pearly  gates  of  the  heavenly  city.  There  they  rest 
from  their  labours  ;  there  the  wicked  cease  from 
troubling ;  there  God  shall  wipe  tears  from  every  eye  ; 
there  shall  be  no  more  death.  The  splendours  of 


47 

glory  kindle  immortal  raptures  in  every  breast ;  they 
join  in  the  song  of  Moses  and  the  Lamb,  saying, 
"  Great  and  marvellous  are  thy  works,  Lord,  God, 
Almighty ;  just  and  true  are  thy  ways,  thou  King  of 
saints."  Gabriel,  and  the  angelic  hosts,  ten  thousand 
times  ten  thousand,  and  thousands  of  thousands,  with 
a  loud  voice,  swell  the  chorus  of  praise,  "  Worthy  is 
the  Lamb  that  was  slain  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory,  and 
blessing.  Blessing  and  honour,  and  glory  and  power, 
be  unto  him  that  sitteth  on  the  throne,  and  unto  the 
Lamb,  for  ever  and  ever.  Amen."  In  his  creatures1 
felicity,  God  himself  is  blest. 

But,  finally,  our  world  like  a  falling  temple,  or  a 
sinking  ship,  having  been  forsaken  during  the  long 
day  of  judgment,  is  now  to  be  burned !  This  closes 
the  great  day.  The  world,  which  had  for  thousands 
of  years  been  polluted  with  sin  ;  the  hospital  of  the 
human  race  ;  the  province  of  death,  being  itself  one 
continued  burying-ground,  this  world  is  now  to 
perish. 

At  this  awful  crisis  as  the  judgment  closes,  the 
lightnings  blaze,  the  thunders  roar,  the  air  is  flame. 
The  combustible  substances  on  the  surface  of  the 
earth  begin  the  conflagration.  The  fields  are  con- 
sumed;  the  forests  vanish;  villages,  and  towns,  and 
cities,  are  lost  in  a  flood  of  fire.  One  boundless  blaze 
enwraps  the  world.  A  hundred  burning  mountains 
burn,  and  heaven's  last  thunders  shake  the  world. 
The  meadows  undermine  the  hills ;  they  bow,  and 
fall,  and  vanish,  as  fuel  in  a  furnace.  The  snowy  top 


of  Lebanon  sinks  in  the  devouring  fire.  The  venera- 
ble Ararat,  which  once  saved  the  church  of  God  on 
its  towering  summit,  is  now  enveloped  in  the  common 
ruin.  Carmel  and  Sinai,  Zion  and  Calvary,  vanish 
as  leaves  of  the  forest,  and  are  seen  no  more.  The 
volcanoes  of  the  South  disgorge  their  seas  of  fire  ; 
they  advance ;  they  combine  with  those  in  the  North ; 
they  raise  a  rampart  of  flame  from  the  southern  ocean 
to  the  frozen  pole.  The  branching  hills  extend  their 
fires  in  every  direction.  Nature's  final  hour  is  come. 
The  Andes,  the  Alps,  and  Appenines,  send  their  blaz- 
ing columns  to  heaven.  The  heavens  are  departing  as 
a  scroll ;  the  elements  are  melting  with  fervent  heat ; 
a  comet's  raging  fires  melt  the  rocks,  and  dissolve  the 
world.  The  heavens  are  on  fire ;  they  are  passing 
away  with  a  great  noise.  The  heavens  and  the 
earth,  which  now  are,  by  the  same  word  of  God,  are 
kept  in  store,  reserved  unto  fire,  against  the  day  of 
judgment  and  perdition  of  ungodly  men.  Amazing 
idea  of  the  sinner's  punishment ;  the  place  a  burning 
world,  a  system  on  fire.  The  stars  are  fallen;  the 
earth,  driven  from  her  orbit,  hurries  to  the  sun ;  the 
blazing  planets  rush  to  this  common  centre,  and  are 
lost  for  ever.  Boundless  ruin  spreads  her  terrours ; 
all  is  one  immense  globe  of  fire. 

Where  are  the  splendid  cities  of  the  world,  and  their 
numerous  inhabitants  ?  Where  are  their  veteran  armies, 
their  daring  commanders,  their  impregnable  towers, 
and  their  thundering  artillery  ?  Where  are  their  sol- 
emn temples,  their  holy  ministers,  and  their  adoring 
churches?  Where  are  their  glittering  palaces,  and 
their  royal  masters  ?  All,  all  are  vanished  as  flakes  of 


49 

snow,  in  the  blaze  of  summer ;  not  a  single  atom  be- 
hind. Such  is  the  close  of  time  ;  such  the  close  of 
the  great  day. 

Many  reflections  are  suggested  by  the  subject ;  but 
our  time  is  exhausted.  We  only  ask  in  one  word, 
what  improvement  will  you  make  of  the  subject; 
what  resolutions  will  you  form  ;  into  what  promises, 
what  covenant  engagements,  will  you  now  enter  be- 
fore God  ?  Should  a  heavenly  spirit  descend  full  of 
tenderness  and  love  ;  should  he  now  address  you,  in  a 
mortal  voice,  what  would  be  his  advice  ?  Would  he 
not  say,  dying  mortals,  pastor  and  people,  are  ye  pre- 
pared for  the  day  of  judgment?  Are  ye  ready  to  see 
the  heavens  open  and  the  Judge  appear  ?  Behold  his 
glory.  Descending  in  awful  majesty,  he  sweeps  suns 
and  stars  aside,  the  Almighty  Judge  !  If  ye  dread  the 
fury  of  his  anger,  if  ye  value  your  immortal  souls, 
trample  not  in  his  atoning  blood ;  grieve  not  his  holy 
spirit ;  despise  not  his  precious  gospel,  lest  this  bleed- 
ing lamb,  become  the  lion  of  Judah ;  lest  he  who 
knocks  at  your  doors,  his  head  wet  with  the  dew, 
and  his  locks  with  the  drops  of  the  night,  soon  swear 
in  his  wrath,  "you  shall  never  enter  into  my  rest." 
Hath  the  last  solemn  scene  awakened  every  heart,  and 
opened  every  eye  ?  Where  is  the  heart,  which  dares 
cry  peace  ;  where  is  the  eye,  which  dares  sleep  again, 
till  his  peace  is  made  with  God  ?  Dare  you  challenge 
Almighty  wrath ;  dare  you  brave  the  terrours  of  the 
burning  lake  ? 

Are  the  pleasures  of  sense  a  balance  for  the  miseries 
of  eternity  ?  Are  the  raptures  of  a  moment  a  balance 
for  everlasting  burnings  ?  Animated  with  sinful  pleas- 
7 


50 

ures  dare  you  meet  the  king  of  terrours ;  dare  you 
welcome  the  day  of  judgment;  dare  you  wish  for 
immortal  existence  ?  Would  you  live  without  peace  of 
mind ;  would  you  die  without  hope  ;  would  you  in 
the  day  of  judgment  cry  to  rocks  and  mountains  for 
relief ;  would  you  through  a  hopeless  eternity,  curse 
your  God  and  king,  begging  in  vain  for  a  drop  of 
water  ?  If  not,  then  like  Zaccheus,  welcome  the  Lord 
of  life,  to  your  house  and  your  heart;  like  the  beloved 
John,  lean  on  the  Saviour's  breast ;  like  Jacob,  wres- 
tle till  you  obtain  the  blessing ;  like  Paul,  be  ready  to 
depart.  Be  ye  also  ready  ;  for  the  Son  of  man  com- 
eth  in  such  an  hour  as  ye  think  not.  If  the  righteous 
scarcely  are  saved ;  where,  where  will  the  ungodly 
and  sinners  appear  ?  Soon  a  universal  cry  will  rend 
the  caverns  of  death.  "  The  great  day  of  his  wrath  is 
come,  and  who  is  able  to  stand  ?"  The  Judge  pro- 
claims "  Behold  I  come  quickly."  Let  every  heart 
reply,  "  Come  Lord  Jesus  ;  come  quickly."  Amen. 


2  CORINTHIANS  iv,  4. 

The  glorious  Gospel  of  Christ. 

THE  Gospel  is  that  scheme  of  mercy  which  is  re- 
vealed   in   the   word   of   God.     God  having  conde- 
scended to  become  an  Author,  we  discover  a  work 
like  himself,  sublime  and  glorious.     The   Gospel  al- 
leviates the  heaviest  woes  of  man,  and  is  a  source 
of    consolation    in    his   most   deplorable   necessities. 
Though  the  heathen,  in  his  most  uncultured  state, 
perceives  himself  to  be  vastly  superiour  to  the  other 
creatures  around  him  ;  still  in  his  most  refined  eleva- 
tion,  he  is  oppressed  with  weakness,  terrified  with 
dangers,   perplexed  with  doubts,  tormented  with  suf- 
ferings, for  which  he  discovers  neither  cause  nor  rem- 
edy.    His  neighbours  die ;    his  parents  die  ;  his  chil- 
dren  die ;     he    is    dying    himself.       He    exclaims, 
"  Where  have  my  friends  gone  ?     What  is  their  state  ? 
Shall  we  ever  meet  again?     Why  all  this  misery  ?" 
To  his  mind  is  not  the  scene  a  chaos  of  goodness 
and  wrath  ?      He  reflects :    he  argues ;    he  is  con- 
founded ;    he  despairs.     That  cheering  light,  which 
shall  partially  dispel  his  darkness,  is  like  the  opening 


52 

of  the  prison  to  them  who  are  bound.  That  friendly 
voice  which  shall  answer  some  of  his  anxious  inqui- 
ries, is  glorious  like  the  first  song  of  heaven  to  the 
departed  saint.  Such  a  light  shines,  such  a  voice  is 
heard  from  the  pages  of  the  Gospel. 

To  mention  a  few  instances  in  which  the  Gospel  is 
glorious,  is  the  present  design. 

I.  The  Gospel  is  glorious  in  revealing  truths, 
most  important,  but  which  had  been  unknown,  or  not 
clearly  discovered,  by  the  heathen  world. 

This  fact  proves  the  necessity  of  revelation;  and 
from  this  we  may  infer,  that  God  would  give  a  reve- 
lation. While  destitute  of  this  divine  instruction, 
have  mankind  ever  conceived  just  ideas  of  the  Divine 
Being  ?  Which  is  the  nation,  learned  or  unlearned  ; 
who  is  the  profound  sage,  what  is  his  name,  who  has 
entertained  consistent  ideas  of  the  holiness,  the  jus- 
tice, or  the  providence  of  God?  Their  gods  have 
been  gods  of  the  hills  and  of  the  vallies,  gods  of  the 
sea  and  of  the  dry  land.  Their  gods  were  unright- 
eous ;  they  were  the  dupes  of  intrigue  ;  they  were  pol- 
luted with  crimes.  I  do  not  however  say,  that  no 
pagans  have  ever  had  any  just  or  sublime  conceptions 
of  the  Deity.  By  the  force  of  genius,  or  the  bor- 
rowed rays  of  distant  revelation,  most  sublime 
thoughts  have  been  elicited;  but  these  are  as  rare 
and  as  useless,  compared  with  the  permanent  light  of 
the  Christian  world,  as  the  lucid  flashes  of  the  elec- 
tric cloud,  compared  with  the  splendours  of  the  shining 

sun. 

No  pagan  nation  has  adopted  rational  views  of 
immortality.  Though  they  have  generally  yielded 


53 

a  vague  credence  to  the  doctrine,  their  proofs  have 
been  inconclusive  and  without  authority,  producing 
little  interest  With  the  mass  of  the  people,  and  afford- 
ing the  learned  rather  a  theme  of  amusing  specula- 
tion, than  a  reason  for  serious  practice.  Yes:  con- 
cerning this  most  sublime  doctrine,  which  is  essential 
to  comfort,  to  hope,  to  morality,  even  the  luminaries 
of  the  pagan  world,  their  Tully,  their  Socrates,  and 
their  Plato,  argued  in  a  most  unsatisfactory  manner. 
He  that  is  least  in  the  kingdom  of  Christ  is  greater 
than  they  were.  Speaking  in  the  name  of  Socrates, 
Plato  asserts  the  immortality  of  the  soul ;  but  his 
proof  may  be  thought  puerile.  "  That  which  is 
always  in  motion,"  saith  he,  "  is  immortal."  This 
he  applies  to  the  soul.  Tully  reasons  in  the  same 
manner.  "  That  which  is  always  moved  is  eternal." 
Plato  believed,  that  human  souls  were  emanations 
from  the  Deity,  or  Soul  of  the  universe,  at  death 
restored  to  the  fountain  whence  they  came,  and  there- 
fore immortal  ;  but  this  would  certainly  destroy  their 
immortality.  A  short  time  before  his  death,  Socrates 
reasoned  thus  with  his  friends,  "It  is  an  ancient  tra- 
dition, that  our  souls  go  hence  to  another  world, 
\vhence  they  return  to  this  ;  therefore  they  are  immor- 
tal." Another  argument  of  his  was,  -"All  things  take 
their  rise  from  contraries ;  watching  produces  sleep, 
and  sleep  watching  ;  death  arises  from  life,  so  must 
life  from  death.  If  living  things  did  not  rise  from  the 
dead,  all  things  would  finally  be  swallowed  up  in 
death ;  therefore,  the  immortalitv  of  the  soul  must  be 
granted."  Could  such  reasoning  satisfy  any  mind  ? 
Is  it  strange,  then,  that  Tully,  while  he  often  argues 


54 

in  favour  of  the  doctrine,  seriously  doubted  of  the 
soul's  immortality  ?  He  says,  "  While  I  am  reading, 
I  assent ;  but  when  I  lay  aside  my  book,  and  begin 
to  meditate  by  myself,  concerning  the  immortality  of 
souls,  all  my  conviction  slides  away."  From  Plu- 
tarch we  learn,  that  the  opinion,  just  ascribed  to  Plato, 
was  common  among  the  Stoicks,  and  other  sects  of 
ancient  philosophy,  that  human  souls  are  portions  of 
the  Deity.  A  doctrine  similar  to  this  has  been  holden 
from  time  immemorial  by  the  Brahmins  of  India,  whose 
sacred  books  teach,  that  intellect  is  a  portion  of  the 
great  soul  of  the  universe,  breathed  into  all  creatures, 
to  animate  them  for  a  certain  time  ;  that  after  death 
it  animates  other  bodies,  or  returns  like  a  drop  into 
that  unbounded  ocean  from  which  it  first  arose.  A 
sober  fact  it  is,  at  the  present  moment,  that  the  greater 
part  of  the  human  race  believe  in  the  doctrine  of  trans- 
migration, or  the  transition  of  souls  from  one  body  to 
another.  While  we  giant  that  the  heathen  have  had 
some  vague  notions  of  immortality,  still  was  there  not 
a  necessity  of  a  revelation  to  rectify  their  errours  on  this 
point,  that  the  doctrine  might  become  a  powerful  ar- 
gument for  piety  and  morality,  a  source  of  sublime 
hope  and  consolation?  It  may,  however,  be  remem- 
ered,  that  Tully  relates,  that  the  preceptor  of  Pyth- 
agoras was  the  first  man,  known  to  the  learned 
world,  who  taught  the  doctrine  of  immortality.  Soc- 
crates  says,  that  most  men  believed  that  the  soul  was 
at  death  reduced  to  nothing. 

The  views  of  the  heathen  concerning  their  own 
moral  characters  were  equally  confused  and  wrong. 
Not  having  just  ideas  of  the  divine  holiness,  it  was 


55 

not  possible  they  should  have  adequate  conceptions 
of  human  depravity.  The  malignity  of  wickedness 
results  from  its  opposition  to  infinite  goodness.  The 
heathen  are  successful  in  the  chase,  victorious  in  war, 
or  happy  in  their  domestic  circle.  They  look  abroad  ; 
the  blossoms  of  spring,  the  fruits  of  autumn,  the 
genial  sun,  the  sparkling  stars,  proclaim  the  goodness 
of  the  great  Spirit.  Remorse  and  self-reproach  sting 
the  conscience  for  their  ingratitude  and  malevolence. 
But  the  scene  changes ;  they  are  conquered ;  or 
famine  and  pestilence  lay  waste  their  villages  ;  or  the 
angry  storm,  the  furious  tornado,  its  peals  of  thunder 
and  fatal  lightning  amaze  and  distract  their  souls. 
Where  is  now  the  goodness  of  the  great  Spirit  ?  Will 
they  not  justify  their  evil  deeds?  How  great  would 
be  the  change  in  their  views,  should  they  hear  that 
their  first  father  revolted  from  God,  that  his  children 
are  born  in  his  likeness,  and  are  in  a  state  of  condem- 
nation ! 

Of  a  Redeemer,  in  whom  all  the  families  of  the 
earth  shall  be  finally  blessed,  the  heathen  have  never 
made  any  discovery.  The  word  of  God  contains  all 
our  light  and  knowledge  respecting  a  Mediator  be- 
tween God  and  man.  This  glory  of  the  Gospel,  this 
last  hope  of  man,  is  entirely  unknown  to  all  the  tribes 
of  the  world  who  have  not  read  the  word  of  God. 
Yet,  as  if  pressed  by  the  necessity  of  such  a  doctrine  ; 
as  if  impelled  by  an  overwhelming  sense  of  their  im- 
becility, or  directed  by  some  perverted  tradition  of  a 
Mediator,  most  pagan  nations  have  substituted  medi- 
ators between  them  and  the  eternal  God.  Heroes, 


56 

and  sages,  and  ancestors,  are  addressed  in  their  neces- 
sities, as  mediators. 

The  doctrine  of  an  adequate  atonement  for  sin,  is 
discovered  nowhere  but  in  the  pages  of  revelation. 
There  alone  we  learn  that  "the  seed  of  the  woman 
should  bruise  the  serpent's  head ;"  there  alone  we 
learn,  that  for  those  who  have  not  done  "well"  "a 
sin  offering  lieth  at  the  door."  In  the  fulness  of  time, 
this  sacrifice  was  manifested  to  the  world ;  because 
without  the  shedding  of  blood  there  is  no  remission 
of  sin.  This  was  the  language  of  every  victim  from 
the  lamb  of  Abel  to  the  Lamb  of  God  on  Mount  Cal- 
vary. Jesus  Christ  was  "  made  to  be  sin,"  i.  e.  a 
sin-offering  for  his  people.  "  He  gave  himself  for 
us,  an  offering  and  a  sacrifice  to  God."  "  He  made 
propitiation  for  the  sins  of  the  world."  So  congenial 
is  this  with  the  convictions  of  mankind,  or  so  splendid 
was  its  first  revelation,  that  in  all  nations,  even  where 
the  original  tradition  had  been  lost,  or  perhaps  had 
never  been  heard,  sacrifices  have  always  been  offered. 
The  most  ancient  nations  in  every  quarter  of  the 
world  offered  vicarious  sacrifices.  The  Egyptians, 
having  cut  off  the  head  of  their  victim,  and  loaded  it 
with  execrations,  prayed  that,  if  any  evil  were  hang- 
ing over  the  land,  it  might  fall  on  that  head.  They 
then  sold  it  to  the  Greeks,  or  threw  it  into  the  Nile. 
Among  the  Hindoos,  also,  they  offer  a  sacrifice,  resem- 
bling that  of  the  scape-goat  of  the  Jews.  The  blood 
of  sacrifices  has  been  sprinkled  from  Canaan  to  Mex- 
ico, from  China  to  Europe.  They  believed  that  the 
more  precious  was  the  offering,  the  more  acceptable 
it  was  to  the  gods.  Hence  the  universality  of  human 


57 

sacrifices ;  hence  the  altars  of  Moloch  have  been  red 
with  the  blood  of  innocence  in  every  quarter  of  the 
earth.  '  That  sincerity  will  meet  the  same  reward  as 
actual  services,  where  the  power  is  wanting  ;  that  the 
mite  of  the  widow  is  as  acceptable  as  the  sacrifices  of 
opulence,'  saith  M.  Neckar,  4  is  an  idea  in  the  Gospel 
absolutely  new.  In  no  system  of  paganism  has  purity 
of  morals  constituted  any  part  of  the  design.  The 
heathen  religions  have  been,  merely,  an  exhibition  of 
rites  and  ceremonies.*  The  celebration  of  these  was 
the  whole  business  of  their  priests ;  on  these  celebra- 
tions were  supposed  to  rest  the  glory  of  the  nation. 
A  perfect  rule  of  life  has  never  been  discovered,  but 
in  the  word  of  God.  Here  alone  we  are  taught,  that 
love  to  God  and  benevolence  to  man  comprises  our 
whole  duty.  Of  course  the  heathen  have  been  igno- 
rant of  several  important  duties.  A  reasonable  mode 
of  worship  they  have  never  discovered.  This  most 
pure,  most  elevated  service,  which  brings  the  heart 
into  nearest  communion  with  its  God,  is  often  with 
them  a  scene  of  profligacy  and  crimes.  From  no 
part  of  the  world  could  the  first  writers  of  revelation 
borrow  any  examples  or  instructions  to  establish  a 
rational  or  decorous  mode  of  worship.  In  no  other 
country  was  one  God  alone  the  object  of  worship  ;  in 
no  other  country  was  one  national  altar  erected ;  in 
no  other  country  was  one  precise  ritual  established 
for  the  whole  nation. 

Whether  prayer  be  a  duty,  whether  it  produce  any 
advantage,  whether  it  be  not  an  intrusion  on  rights 
divine,  has  never  been  ascertained  by  the  wisdom  of 

*  Dr.  Clark. 


58 

the  world.*  What  relief,  then,  is  it  to  the  man  of 
sorrows,  whose  heart  is  torn  by  disappointment, 
crushed  by  adversity,  or  overwhelmed  with  guilt,  to 
hear  a  voice  from  heaven,  "Is  any  afflicted,  let  him 
pray ;"  "Ask,  and  ye  shall  receive." 

Whether  repentance  is  a  duty,  which  will  appease 
an  offended  God,  can  be  learned  only  from  his  holy 
word.  A  confused  hope  of  this  has  produced  those 
acts  of  penance,  those"  tortures  and  self-immolations, 
so  common  among  heathen.  But  repentance  makes 
no  atonement ;  it  redeems  no  claim,  which  had  been 
lost ;  and  it  is  only  for  the  sake  of  Jesus  Christ,  that 
the  penitent  is  pardoned.  The  pagan  mourns ;  he 
weeps ;  his  wound  incurable,  except  by  "the  balm 
of  Gilead,  and  the  Physician  there." 

The  enlightened  Romans  had  no  word  in  their 
language  to  express  humility.^  This  proves  they  did 
not  consider  it  a  moral  virtue.  She  was  a  stranger, 
her  name  unknown.  The  word  in  that  language 
from  which  we  derive  humility,  signifies  lowness, 
poorness,  meanness,  baseness,  inability,  want  of 
power,  &c.  The  precision  with  which  moral  ideas 
are  expressed  among  Christians,  is  a  permanent  mon- 
ument of  their  refined  and  elevated  morality.  Of  this 
the  English  word  murder  is  a  notable  instance;  such 
a  word,  expressing  the  killing  of  a  man  with  malice, 
is  not  found  in  the  language  of  the  polished  Romans. 

The  means  of  obtaining  strength  to  perform  these 
duties,  are  discovered  only  in  the  word  of  God. 
Though  a  Roman  moralist  once  said,  "No  one  was 
ever  a  great  man  without  a  divine  inspiration  ;"J  yet 

*  Dr.  Priestley.  *  Buck.  £  Cicero. 


59 

no  consistent  ideas  of  divine  influences,  or  of  the 
means  of  obtaining  them,  were  ever  conceived  by  the 
pagan  world.  They  have  never  known,  that  every 
good  emotion  of  the  heart  is  from  the  Spirit  of  God ; 
they  have  never  known  that  our  heavenly  Father  is 
moro  ready  to  give  the  Holy  Spirit  to  those  who  ask 
him,  than  earthly  parents  are  to  give  good  things  to 
their  children. 

Of  future  rewards  and  punishments,  the  notions 
of  the  heathen  have  been  too  chimerical  and  childish 
to  be  mentioned  in  a  Christian  assembly.  In  the 
systems  of  pagan  wisdom,  the  doctrine  of  the  resur- 
rection is  no  where  found.  For  them  the  grave  is 
shrouded  in  perpetual  night.  By  the  light  of  the 
Gospel  alone,  we  see  the  tomb  open,  and  the  prisoner 
come  forth.  So  absolutely  unknown  and  unheard  of 
Was  the  doctrine,  that  the  word  was  unintelligible, 
even  to  the  learned  Athenians.  When  Paul  preached 
to  them  Jesus,  and  the  resurrection,  they  thought 
that  resurrection  was  the  name  of  a  new  god  ;  but 
the  Author  of  the  Gospel  gave  proof  of  the  doctrine 
in  his  own  person.  Robed  in  light,  angels  descend ; 
they  roll  the  stone  from  the  door  of  his  tomb  ;  he  rises  ; 
he  goes  to  Galilee,  and  for  forty  days  converses  with 
his  friends.  From  mount  Olivet  he  ascends,  a  cloud 
receives  him  ;  in  triumph  he  enters  the  New  Jerusa- 
lem, a  sure  pledge  that  all  his  disciples  shall  rise. 

It  may  be  said,  the  preacher  is  lost  in  the  darkness 
of  antiquity  ;  that  men  now  are  not  so  ignorant.  But 
was  revelation  necessary  for  the  ancients  ?  Where 
is  the  evidence,  that  the  moderns  are  more  sagacious  ? 
moderns,  who  are  destitute  of  revelation,  are 


GO 

just  as  stupid  as  the  ancients.  For  the  proof  of  this,  I 
appeal  to  the  present  state  of  the  pagan  world.  The 
aboriginals  of  this  country,  it  is  well  known,  entertain 
the  most  fanciful  ideas  of  a  future  state.  Their  bows 
and  arrows,  their  ornaments,  are  buried  with  them  for 
their  use  in  the  land  of  spirits.  The  Tartars  bury 
their  richest  dress  and  furniture  with  their  dead. 
Customs  like  these  are  common  in  every  quarter  of 
the  globe.  Our  savages  fly  from  the  spirits,  which 
reside  in  their  solitary  islands,  or  on  the  tops  of  their 
mountains.  They  tremble  at  the  god,  who  thunders 
in  the  cloud,  roars  in  the  volcano,  or  shrieks  in  the 
howlings  of  the  storm.  If  you  will  pass  to  the  islands 
of  the  Pacific,  you  will  find  their  sacred  places  groan- 
ing with  bones  of  their  human  sacrifices ;  you  will 
see  them  barter  away  their  gods,  or  banish  them, 
or  chastise  them,  when  they  do  not  seem  to  regard 
their  wishes.  In  Africa,  you  will  find  idolatry  more 
puerile,  more  dismal. 

Is  it  said  these  are  savages?  Then  I  appeal  to 
nations  more  enlightened,  where  the  arts  which  hu- 
manize, where  the  sciences,  which  elevate  the  mind, 
have  long  prevailed.  In  China  the  people  are  cov- 
ered with  gross  darkness,  concerning  the  unity  of  God, 
and  other  essential  truths.  As  arduous  is  the  task 
to  Christianize  them,  as  the  savages  of  the  desert. 
Their  libraries  are  numerous  ;  their  colleges  are  rich- 
ly endowed  ;  their  learned  men  are  greatly  respected  ; 
but  by  all  their  wisdom,  they  do  not  know  God.  In 
no  part  of  the  world  do  the  missionaries  find  delu- 
sions more  absurd,  prejudices  more  obstinate,  or  their 
work  more  hopeless.  The  most  reputable  religion  of 


61 

China  has  no  name  for  God  ;  while  that  of  the  vulgar 
is  burdened  with  festivals,  ceremonies  and  idols. 

In  Japan  idolatry  has  prevailed  from  time  imme- 
morial ;  nor  will  they  now  protect  a  stranger,  unless 
he  will  trample  on  the  cross  of  Jesus,  to  prove  his 
detestation  of  Christianity. 

If  you  sail  to  India,  you  may  see  sixty  millions  of 
people  bowing  to  thirty  millions  of  gods.  You  may 
see  a  system  of  morals  which  strike  the  mind  with 
horrour  ;  you  may  sea  infants  murdered  by  their  pa- 
rents ,  you  may  see  their  sick  friends  deserted  to  die 
alone  ;  you  may  see  the  widows  burning  in  the  same 
fires  with  their  husbands. 

In  Thibet,  a  man  is  worshipped  as  the  eternal  God. 
Their  sovereign  Lama,  the  high  priest  of  their  relig- 
ion, is  believed  to  be  immaculate,  immortal,  omni- 
present, and  omnipotent.  Their  temples  are  thronged 
with  gods,  and  the  waters  of  the  Ganges,  are  carried 
over  the  mountains,  to  wash  away  their  sins. 

At  the  present  moment,  such  is  the  religious  state 
of  the  world,  where  the  word  of  God  is  not  read ; 
where  the  glorious  Gospel  is  not  preached.  Will  the 
advocates  for  natural  religion  plead  that  this  is  a  de- 
generate age,  and  appeal  to  antiquity?  We  have 
just  seen  that  all  antiquity  is  against  them.  What 
was  the  religion  of  the  Romans  ?  what  was  their 
worship  ?  who  were  their  gods  ?  Their  religion 
countenanced  pride  and  revenge ;  their  worship  often 
consisted  in  scenes  of  intemperance,  lasciviousness, 
and  human  sacrifices. 

What  was  the  boasted  wisdom  of  the  Greeks  ? 
Thales,  one  of  the  seven  wise  men  of  Greece,  says 


62 

that  the  sun,  and  moon,  and  stars,  are  animated  and 
divine.  Pythagoras  calls  these  luminaries  immortal 
gods.  With  them  the  Roman  orator  agrees,  and  calls 
the  sun  the  supreme  god. 

What  was  the  learned  religion  of  Egypt  ?  At 
one  time  they  considered  the  heavenly  luminaries,  as 
the  only  gods,  the  creators  of  all  things ;  they  ac- 
knowledged eight  primary  gods  ;*  but  afterwards, 
brutes,  reptiles  and  vegetables  were  deified.  The 
poisonous  serpent,  the  deadly  asp,  the  stupid  ox, 
fishes  and  birds,  were  gods  of  Egypt !  Lord,  what 
is  man,  while  destitute  of  the  Gospel !  Neither  civ- 
ilization, nor  the  arts,  improve  his  religious  knowl- 
edge. 

II.  The  Gospel  is  glorious  because  of  its  power- 
ful tendency  to  comfort,  to  sanctify,  and  to  save  the 
souls  of  men. 

The  Gospel  is  addressed  to  the  spiritual  necessi- 
ties of  all  classes  of  men.  Were  the  Gospel  addressed 
only  to  the  wants  of  the  poor  and  afflicted,  it  would 
unavoidably  provoke  the  contempt  of  the  rich  and 
happy.  Were  the  Gospel  accommodated  only  to  the 
rich  and  great,  it  would  irresistibly  kindle  the  fires  of 
envy  and  hatred.  Happily  the  word  of  life  is  glad 
tidings  of  great  joy  to  all  people.  No  situation  is  so 
low,  no  circumstances  are  so  terrible,  as  not  to  bor- 
row some  comfort  from  the  Gospel  of  Jesus.  No 
man  is  so  elevated,  so  blest  and  happy,  as  not  to  be 
more  blest  and  happy  by  the  Gospel. 

The  man  of  business,  wearied  with  his  labours, 
disappointed  in  his  plans,  sick  of  his  pursuits,  turns 

*  Faber  on  the  Cabiri,  Bryant,  &c. 


63 

to  the  Gospel  and  finds  rest  to  his  spirit.  The  youth 
finds  his  desires  moderated,  the  impetuosity  of  his 
passions  restrained,  his  pursuits  directed  to  noble 
objects,  worthy  his  immortal  destination.  The  aged, 
seeing  his  last  sand  falling  and  hearing  the  chariot- 
wheels  of  his  Redeemer  coming,  exults  in  the  conso- 
lations of  the  Gospel.  See  the  devout  astronomer. 
He  directs  his  glass  to  the  starry  sky ;  he  discovers 
new  planets,  and  measures  their  distance ;  but  soon 
his  hand  trembles ;  his  instruments  drop ;  the  gran- 
deur and  sublimity  of  the  prospect  vanish  ;  he  leaves 
his  unfinished  calculations.  Think  him  not  wretch- 
ed ;  though  his  science  forsake  him,  he  looks  to  the 
cross  and  the  tomb  of  his  Saviour  ;  he  sees  him  arise, 
"  Then,"  saith  he,  "  I  rose  ;  then  glory  and  immor- 
tality were  secured  to  me." 

In  sanctifying  the  heart,  the  gospel  shines,  with  un- 
rivalled lustre,  over  all  the  systems  of  men.  These 
propose  only  to  direct  the  sacred  rites,  or  at  most  the 
opinions  of  their  disciples  ;  but  the  word  of  God 
changes  the  moral  character  of  the  heart,  and  reforms 
the  actions  of  the  life.  The  "truth"  of  the  word 
"  sanctifies"  the  devout  reader.  Devotedness  to  the 
different  gods  of  heathenism,  only  leads  the  devotees 
to  different  altars,  to  different  sacrifices,  to  different 
rites,  and  forms,  and  ceremonies.  The  man  remains 
the  same,  the  same  child  of  nature,  the  same  son  of 
violence,  his  passions  ungoverned,  his  conduct  unre- 
strained. But  the  word  of  God  inspires  the  heart 
with  universal  benevolence  ;  its  efficacy  is  wonderful ; 
it  wounds  and  it  heals ;  it  kills  and  it  makes  alive. 


64 

If  the  word  of  God  be  received  in  any  country,  the 
happy  effects  are  wonderful.  Idol  temples  are  grad- 
ually deserted ;  gross  vices  become  less  common ; 
wars  are  conducted  with  more  humanity.  In  those 
countries  where  prisoners  had  been  offered  in  sacrifice 
to  their  bloody  gods,  or  eaten  as  a  banquet  of  victory, 
or  tortured  and  murdered  from  mere  revenge,  if  the 
word  of  God  be  received  among  them,  the  ferocity  of 
their  passions  is  softened  and  suppressed,  captivity 
becomes  a  less  bitter  cup ;  prisoners  are  only  sold,  or 
made  slaves,  or  they  are  exchanged.  In  a  country 
where  the  word  of  God  is  generally  respected,  pris- 
oners of  war  are  often  released  without  a  ransom,  as 
our  own  miserable  soldiers  learn  by  daily  experience. 
Without  making  the  request,  they  are  sent  home  to 
their  country  and  friends.  Acts  of  retaliation  against 
the  barbarism  of  infidel  armies,  seldom  proceed  further 
than  the  destruction  of  public  property. 

The  Goths,, who  formerly  carried  war  and  desola- 
tion over  Europe,  were  only  partially  acquainted  with 
the  word  of  God ;  yet  a  learned  writer  declares,  that 
they  exhibited  more  instances  of  genuine  mercy,  con- 
tinence, and  generosity,  than  can  be  furnished  by  the 
whole  history  of  pagan  Rome.* 

The  Romans,  instead  of  sending  their  prisoners 
home,  subjected  their  necks  to  be  trampled  on  by 
their  soldiers ;  and  afterwards  sold  them  at  public 
auction.  Frequently  they  burned  them  on  the  funeral 
piles  of  their  aged  warriours,  sacrifices  to  the  infernal 
gods.  Well,  therefore,  might  a  late  celebrated  bishop 
of  London!  say  of  Christianity,  "  It  has  insensibly 

*  Dr.  Ireland.  t  Dr.  Porteus. 


65 

worked  itself  into  the  inmost  frame  and  constitution 
of  civil  states.  It  has  given  a  tinge  to  the  complexion 
of  their  governments,  to  the  temper  and  administra- 
tion of  their  laws.  It  has  restrained  the  spirit  of  the 
prince,  and  the  madness  of  the  people.  It  has  soften- 
ed the  rigour  of  despotism,  and  tamed  the  insolence 
of  conquest.  It  has,  in  some  degree,  taken  away  the 
edge  of  the  sword,  and  thrown,  even  over  the  horrours 
of  war,  a  veil  of  mercy.  As  one  proof  of  this,  among 
many  others,  consider  only  the  shocking  carnage  made 
in  the  human  species  by  the  exposure  of  infants,  and 
the  gladiatorial  shows,  which  sometimes  costs  [Europe 
twenty  or  thirty  thousand  lives  in  a  month."  "Here," 
continues  the  same  author,  "  here  the  hard  and  im- 
penitent heart  has  been  softened,  the  impetuous  pas- 
sions restrained,  the  ferocious  temper  subdued,  pow- 
erful prejudices  conquered,  ignorance  dispelled,  and 
the  obstacles  to  real  happiness  removed.  Here  the 
Christian,  looking  round  on  the  glories  and  blandish- 
ments of  this  world,  has  been  enabled  with  a  noble 
contempt  to  despise  all.  Here  death  itself,  the  king 
ofterrours,  has  lost  its  sting,  and  the  soul,  with  a  holy 
magnanimity,  has  borne  up  in  the  agonies  of  a  dying 
hour,  and  sweetly  sung  itself  away  to  everlasting 
bliss."  Another  learned  writer  says,  "  Kings  and 
peasants,  conquerors  and  philosophers,  the  wise  and 
the  ignorant,  the  rich  and  the  poor,  have  been  brought 
to  the  foot  of  the  cross ;  yea,  millions  have  been  en- 
lightened, improved,  reformed,  and  made  happy  by 
its  influences." 

Thus,  my  hearers,  the  word  of  God,  when  it  comes 
with  power,  has  an  irresistible  energy.     It  tears  up 


66 

the  roots  of  human  depravity  ;  it  breaks  up  the  fallow 
ground  of  the  heart,  and  produces  the  flowers  and 
fruits  of  paradise.  Old  things  have  passed  away,  and 
all  things  have  become  new.  The  man  is  no  longer 
"  a  rebel,"  "  a  viper,"  "  a  serpent."  He  is  an  heir  of 
glory.  "  The  law  of  the  Lord  is  pure,  converting  the 
soul." 

Behold  Saul  of  Tarsus.  Like  a  tyger  of  the  forest, 
he  breathes  slaughter  and  death.  He  has  prepared 
the  prisons ;  the  chains  are  forged ;  he  is  on  the  road 
to  Damascus,  to  drag  men,  women  and  children  to 
Jerusalem.  At  mid-day  a  light  blazes  around  him  ; 
he  falls ;  he  hears  a  voice,  "  Saul,  Saul,  why  perse- 
cutest  thou  me?  What  injury  have  I  done  thee  ?" 
"  Lord,  ivhat  wilt  thou  have  me  to  do  ?"  he  cries. 
He  is  willing  to  do  any  thing,  to  be  scourged  or  im- 
prisoned, or  to  go  about  doing  good,  visiting  the  sick, 
and  preaching  the  gospel  to  the  poor. 

Like  the  star,  which  directed  the  wise  men  to 
Bethlehem,  the  word  of  God  directs  men  to  heavenly 
glory.  It  is  "  the  power  of  God  and  the  wisdom  of 
God  to  the  salvation  of  those  who  believe."  It  is  "a 
savour  of  life  unto  life,"  With  anguish  of  spirit,  the 
soul  exclaims,  "  What  shall  I  do  to  be  saved  ?"  Like 
the  wounded  hart,  with  the  spear  of  the  hunter  in  its 
side,  the  man  flies  to  every  means  of  hope.  Sinking 
into  despair,  he  hears  a  voice  from  the  word,  "  Come 
unto  me.  Look  unto  me  and  be  ye  saved."  "  Thou 
shall  be  with  me  in  paradise."  He  knows  that  his  Re- 
deemer lives.  He  shall  sit  down  with  Abraham,  arid 
Isaac,  and  Jacob,  in  the  kingdom  of  heaven.  So  Abel, 
and  Enoch,  and  a  great  multitude,  which  no  man  can 


6? 

number,  have  been  saved  by  the  word  of  God.     It  is 
the  word  of  life,  eternal  life. 

III.   The  word  of  God  is  wonderful,  on  account  of 
the  complete  evidence  of  its  divine  authority.     What- 
ever may  be  the  excellencies  of  Mahomeranism,  or  of 
Paganism,  and  if  we  believe  some  infidels,  they  are 
great ;  still  they  are  essentially  wanting  in  efficacy,  to 
guide  or  comfort  their  votaries  ;  because  they  are  not 
supported  by  any  satisfactory  evidence ;  they  are  not 
patronized  by  any  adequate  authority ;  they  want  the 
sanction  of  God.     God  is  not  pledged  to  fulfil  their 
promises,  to  execute  their  threatenings,   to  support 
their  laws.     Though  in  many  instances  they  make 
high  claims  to  inspiration;   yet  before  the  eye   of  in- 
vestigation, they  vanish  like  meteors  of  the  night.  By 
what  evidence,  except  his  brooding  melancholy,  which 
led  him  to  fly  to  the  desert  and  dwell  in  a  cavern, 
did  Numa  satisfy  the  Romans,  that  their  laws  and  re- 
ligion were  revealed  to  him  by  the   goddess  Egeria. 
By  what  evidence  did  Capac  and  Ocollo  convince  the 
Peruvians,  that  they  were  the  children  of  the   Sun, 
descended   from   heaven,    to   be   their  teachers   and 
guardians  ?  By  what  evidence  did  Mahomet  prove  his 
converse  with  Gabriel,  his  ascent  to  heaven,  and  his 
numerous  pretended  revelations  ? 

Were  the  word  of  God  ever  so  pure  in  its  precepts, 
ever  so  noble  in  its  promises,  ever  so  alluring  in  its 
virtues,  it  could  have  little  glory,  were  it  deficient  in 
evidence  of  its  divine  authority.  Its  transcendent  doc- 
trines, its  celestial  prospects,  its  immortal  rewards, 
might  only  tantalize  men  with  delusive  hopes.  Here 
it  may  be  proper  to  acknowledge,  that  some  of  the 


68 

/ 

heathen  uttered  some  excellent  things,  excited  some 
consoling  hopes  ;  but  they  spoke  without  authority  ; 
they  could  not  ensure  the  hopes  which  they  excited. 
Like  a  palace  of  ice  on  the  bank  of  the  Neva,  which 
at  a  distance,  sparkles  like  a  hill  of  diamonds ;  but 
within  is  a  cold  and  dismal  dwelling  ;  such  were  the 
splendid  theories  of  pagan  philosophy.  Such  would 
be  the  word  of  God  were  not  its  high  authority  clear 
and  certain. 

But  here  I  must  stop.  An  entire  discourse  would 
not  be  sufficient  to  exhibit  the  evidence  in  support  of 
divine  revelation.  Had  I  time,  I  might  illustrate  the 
harmony  of  the  various  parts,  written  in  different  ages 
and  countries,  by  persons  educated  in  different  habits 
and  opinions  ;  and  subject  to  different  prejudices.  Not 
only  the  princes  and  nobles,  the  poets  and  the  proph- 
ets of  scripture  ;  but  the  fishermen  and  herdsmen, 
though  they  have  a  different  style  in  writing,  all  give 
the  same  just  and  sublime  views  of  God,  of  the  soul, 
and  the  eternal  world  ;  they  all  present  the  same  views 
of  fallen  man,  of  salvation  by  a  Redeemer,  and  of 
divine  providence.  A  living  coal  from  the  altar  of 
God  has  touched  all  their  lips,  and  they  all  speak  in 
the  same  strains  of  heavenly  love.  Who  taught  these 
obscure  sons  of  Abraham  to  wing  their  flight,  far  be- 
yond the  confines  of  time  ?  Who  led  them  on,  through 
the  gate  of  heaven,  to  draw  the  curtain,  that  we  might 
see  the  throne  of  God,  and  hear  the  harps  of  angels  ? 
Was  this  the  fruit  of  their  superiour  application  and 
genius?  This  would  be  a  greater  miracle  than  any 
which  is  supposed.  Did  they  learn  these  sublime 
strains  in  the  celebrated  seminaries  of  Egypt,  of 


69 

Greece,  or  Rome  ?  You  have  just  heard  the  babblings 
of  their  philosophers.  They  spake,  therefore,  as  they 
were  moved  by  the  Holy  Ghost.  I  might,  also,  show 
the  simplicity  and  majesty  of  their  style,  far  surpass- 
ing the  boldest  flights  of  Grecian  song,  or  Roman  elo- 
quence. I  might  summon  from  all  antiquity  a  host  of 
historians  to  confirm  many  facts  of  the  sacred  volume. 

Miracles  demonstrate  the  authority  of  revelation.  If 
God  arrest  the  luminaries  of  heaven,  or  raise  the  dead 
to  confirm  any  truth,  God  himself  becomes  pledged  to 
support  that  truth.  No  bad  man  would  be  the  author 
of  such  a  holy  religion.  No  good  man  would  forge 
such  a  work,  and  ascribe  it  to  God. 

Prophecy  carries  irresistible  evidence  to  every  age 
and  country,  who  hear  its  voice.  I  might  mention  the 
present  state  of  Nineveh.  Zephaniah  prophesied, 
that  Nineveh  would  be  a  desolation,  dry  like  a  wilder- 
ness. Nineveh  is  a  desolation  ;  her  ruins  are  ruined. 
Of  Tyre  a  prophet  declared,  that  "  Her  songs  should 
cease,  that  she  should  be  a  place  to  spread  nets  upon." 
A  few  fishermen  are  now  her  only  inhabitants.  I 
might  mention  the  Jews,  as  so  many  living  witnesses, 
for  the  truth  of  prophecy.  It  was  prophesied  that  they 
should  be  scattered  over  the  world ;  they  are  scatter- 
ed over  the  world.  It  was  prophesied  that  they  should 
be  a  bye- word ;  they  are  a  bye-word.  I  might  men- 
tion the  present  state  of  Babylon,  of  Jerusalem,  of 
Palestine,  of  Noph,  and  Egypt,  to  confirm  the  proph- 
ecies respecting  them.  The  Arabians  are  a  standing 
miracle,  a  nation  of  witnesses  in  support  of  revelation. 
It  was  prophesied  of  their  ancestor,  that  in  his  poster- 
ity his  hand  should  be  against  every  man,  that  yet  he 


70 

should  dwell  in  the  presence  of  his  brethren,  that  he 
should  be  .a  wild  man.  This  perfectly  agrees  with 
the  history  of  the  Arabs  in  every  age.  No  man  can 
devoutly  study  their  character  without  increasing  his 
faith  and  religious  wonder.  Though  generally  hostile 
to  the  human  race,  and  of  course  frequently  assailed 
by  the  most  formidable  powers ;  yet  neither  the 
Alexanders,  nor  Caesars,  nor  Buonapartes,  those  thun- 
der-bolts of  war,  have  been  able  to  conquer  the  Ara- 
bians. Even  wrhen  separated  into  contemptible  clans 
of  robbers  and  pirates,  they  remain  invincible ;  they 
brave  the  most  powerful  fleets  and  armies  of  Europe  ; 
their  most  celebrated  commanders  retire  from  their 
towns  with  vexation  and  dismay.  Is  not  the  evidence 
in  favour  of  the  gospel  clear  and  irresistible  ?  Is  not 
the  word  of  God  wonderful  ? 

REFLECTIONS. 

I.  How  cruel  and  barbarous  are  those  infidels,  who 
labour  to  destroy  the  influence  of  divine  revelation. 
Some  men,  not  only  disbelieve  revelation  themselves, 
but  are  zealous  to  destroy  the  faith  of  others.  Revela- 
tion gives  us  all  our  knowledge  of  another  world,  and  is 
our  only  guide  to  future  glory  ;  yet  infidels,  more  cun- 
ning than  the  serpent,  and  often  more  secret  than  pesti- 
lence or  death,  make  every  effort  to  extinguish  this 
light,  to  bury  the  world  in  darkness  and  despair.  Con- 
science is  sacrificed,  genius  is  prostituted,  the  world  is 
ransacked,  to  furnish  the  means  of  their  fatal  purposes. 
Some  write  travels  ;*  some,  poems  ;t  some,  sarcastic 
essays  ;^  to  give  the  lie  to  Moses.  The  lava  of  the 

*  Brydone.  t  Barlow.  $  Tom  Paine. 


71 


mountains   is  tortured  and  suborned  to  gr 
testimony  against  revelation. 

They  would  bar  up  the  only  harbour,  which  leads 
to  the  celestial  city ;  they  would  tear  away  the  only 
bridge  across  the  gulf  of  death.  They  would  rend 
the  sun  from  the  moral  system,  regardless  of  the  dark- 
ness and  horrour,  which  would  follow.  They  would 
take  away  heaven,  and  leave  no  substitute. 

Discard  the  gospel,  and  where  are  we  ?  Then,  what 
consolations  sustain  the  heart  in  the  long  night  of 
adversity  ?  What  hope  cheers  the  mind,  looking  into 
the  world  of  spirits  ?  In  that  awful  moment,  when  the 
soul  is  leaving  the  world,  when  it  needs  the  strongest 
consolations,  then  would  infidels  tear  away  the  last 
hope  of  man,  and  shroud  the  prospect  with  endless 
despair.  'Are  they  not  rivals  of  that  destroying  angel, 
who  carried  guilt  and  death  into  the  bowers  of  Eden  ? 

II.  If  the  gospel  be  so  glorious,  then  Missionary 
Societies  are  pious  and  laudable  institutions.  The  ob- 
ject of  the  gospel  is  so  great,  so  sublime,  that  no 
means  should  be  spared  to  insure  success.  To  com- 
bine the  experience,  the  exertions,  the  contributions  of 
a  Society,  is  to  multiply  the  probabilities  of  success. 
Such  associations,  therefore,  address  their  reasonable 
claims  of  support,  to  persons  of  most  profound  wis- 
dom, of  the  most  illustrious  talents,  of  the  most  opu- 
lent possessions.  Nothing  is  too  important  to  be  con- 
secrated to  this  sacred  cause.  While  acting  alone, 
man  is  imbecile  and  defenceless ;  his  sphere  is  limit- 
ed ;  his  efforts  are  inefficient.  Like  a  solitary  star, 
struggling  with  darkness,  his  most  powerful  efforts 


72 

may  not  be  perceived  ;  but  united  with  others,  like  a 
celestial  constellation,  they  produce  a  field  of  light  and 
glory.  In  all  their  important,  concerns,  therefore, 
men  have  been  led  to  form  associations.  Mutually 
conscious  of  their  individual  weakness,  they  have 
spontaneously  united  together  to  accomplish  their 
great  enterprizes.  Hence  societies  of  various  names, 
in  almost  every  profession ;  hence  the  origin  of  civil 
government.  Blessed  be  God  !  many  of  our  people 
in  this  country  ;  many  of  our  great  men,  many  of  our 
rich  men,  are  patrons  of  Missionary  Societies.  Our 
governours  are  presidents,  our  legislators  are  bene- 
factors of  such  Societies.  Very  much  has  been  done  ; 
very  much  is  now  doing.  The  holy  zeal  burns  through 
the  land.  Nor  are  we  the  only  people  engaged  in  this 
good  work.  All  Christendom  seems  to  be  roused  by 
the  same  impulse.  From  Petersburg  to  Calcutta,  we 
hear  the  same  strains  of  Christian  benevolence.  But 

I  am  silent I   hear  the  angel  of  justice  exclaim, 

"  To  raise  thy  pious  wonder,  to  kindle  thy  sacred 
emulation,  look  up  to  the  London  Missionary  Society 
and  the  British  Foreign  Bible  Society,  those  noblest 
associations  ever  formed  in  our  world,  and  the  parents 
of  nearly  all  the  similar  societies  which  now  exist. 
Their  bishops,  their  legislators,  their  nobles,  their 
royal  princes,  are  the  patrons  or  presidents  of  such 
Societies.  They  with  other  Societies,  are  engaged 
in  translating  the  word  of  God  into  all  the  principal 
languages  of  the  world.  Their  missionaries,  like 
the  angels  in  the  fields  of  Bethlehem,  are  proclaim- 
ing peace  on  earth  and  good  will  to  man,  from  the 
line  to  the  poles;  myriads  hang  on  their  lips,  and 


73 

join  in  the  praises  of  Immanuel.  Their  mission- 
aries have  planted  the  rose  of  Sharon  among  the  snows 
of  Iceland  and  Labrador  ;  they  have  conveyed  the 
balm  of  life  to  the  coast  of  New-Holland,  to  China,  to 
India,  and  the  isles  of  the  Pacific  Ocean.  They  have 
opened  channels  for  the  river  of  life  among  the  moun- 
tains of  Caucasus,  and  in  the  burning  deserts  of  Africa. 
The  banner  of  the  cross  waves  on  the  towers  of  Ma- 
homet, and  the  Wolga  and  the  Ganges  listen  to  the 
songs  of  Zion.  On  the  other  side  of  the  flood,  in  the 
land  of  your  brothers,  whose  blood  rolls  in  your 
hearts,  you  witness  every  thing  which  is  catholic  or 
liberal,  every  thing  which  is  enterprising  and  generous, 
every  thing  which  is  opulent  and  grand  in  the  cause 
of  goodness  and  philanthropy.  Such  extensive  and 
magnificent  benevolence  is  displayed  in  no  other  na- 
tion of  the  globe.  Never  did  a  nation  stand  so  high 
in  virtue  and  glory.  No  where  else  has  the  empire  of 
Christian  charity  risen  so  illustrious  and  sublime. 
Such  are  the  two  Englands.  Like  a  parent  and  child, 
they  have  united  together  to  promote  the  glorious 
gospel.  Shall  they  not,  like  the  two  luminaries  of 
heaven,  continue  to  aid  each  other  in  giving  light  and 
glory  to  the  world  ?  Must  not  our  swords  turn  to 
plough-shares  and  our  spears  to  pruning-hooks  ? 

III.  If  the  gospel  be  so  glorious,  ought  we  not  to 
bless  God  for  our  Christian  privileges,  and  do  all  in 
our  power  to  extend  these  favours  to  others.  By  the 
gospel  ministry  the  revelation  of  God  is  explained, 
established,  and  enforced.  The  ministry  of  reconcili- 
ation is  the  river  of  life.  Can  we  listen  to  the  instruc- 
tions of  our  spiritual  guides  ;  can  we  look  on  the  chart 
10 


74 

of  life  which  they  spread  before  us,  without  emotions 
of  praise  and  thanksgiving  ?  Do  not  the  peals,  which 
summon  us  to  the  house  of  God,  from  Sabbath  to 
Sabbath,  and  the  strains  of  heavenly  mercy,  which 
there  proclaim  pardon  and  glory  to  penitent  sinners, 
excite  us  all  to  exclaim,  "  How  amiable  are  thy  taber- 
nacles, Lord  God  of  hosts!"  Shall  we  not  convey  this 
divine  light  to  others  ?  This  holy  cause  will  infallibly 
triumph.  The  idols  of  paganism,  the  temples  of  infi- 
del philosophy,  will  vanish  before  the  light  of  the  gos- 
pel. The  Christian  missionary  goes  on  a  voyage  of 
benevolence.  So  angels  fly  through  the  heavens,  sail 
from  world  to  world,  to  promote  the  same  glorious 
cause.  Rulers  and  legislators  are  never  so  entirely 
the  ministers  of  God  for  good,  as  when  they  support 
the  banner  of  the  cross.  They  wisely  build  hospitals, 
and  found  seminaries  for  the  public  good ;  why  should 
they  not  regard  the  higher  interests  of  man,  the  inter- 
ests of  the  Redeemer's  kingdom  ?  Why  should  they 
not  protect  the  church  in  "  the  wilderness,"  and  "  the 
witnesses  prophesying  in  sackcloth  ?"  When  nations 
shall  understand  their  best  interests,  then  kings,  or 
rulers,  instead  of  waging  ungodly  wars,  shall  be  nurs- 
ing fathers,  and  queens  nursing  mothers  of  the  church. 
Aaron  and  Moses  shall  lead  the  people  to  the  heavenly 
Canaan. 

So  familiar  are  we  with  the  doctrines  and  duties  of 
revelation,  that  we  can  hardly  conceive  the  immense 
importance  of  conveying  it  to  others.  Were  it  not 
for  the  light  of  this  gospel,  we,  we,  this  day  might 
have  been  worshipping  in  the  temple  of  Mars,  or 
shouting  the  praises  of  Bacchus,  or  offering  our  chuV 


75 

dren  on  the  altar  of  Moloch.  The  poor  will  certainly 
then  contribute  their  inite,  and  the  rich  their  silver 
and  gold,  an  offering  to  the  glorious  gospel. — But 
I  recollect  where  I  am.  The  metropolis  of  New- 
England  is  more  distinguished  for  its  princely  bene- 
factions, than,  any  other  place  in  the  world ;  it  is  a 
fountain  whose  streams  gladden  the  city  of  God.  No 
persuasion  would  prevent  your  offering  to  the  Lord 
the  present  which  you  have  brought  to  his  house. 
Angels,  who  hover  over  the  assemblies  of  the  saints, 
witness  your  pious  sacrifices.  Already  He,  who  sees 
the  end  from  the  beginning,  has  prepared  a  reward 
for  those  who  cordially  support  his  cause.  That 
Saviour,  who  was  present  at  a  contribution  in  the 
temple  of  Jerusalem,  is  present  now.  He  will  accom- 
pany those  who  receive  your  gifts  from  seat  to  seat. 
The  recording  angel  will  notice  the  widow's  mite. 
The  names  of  every  donor  will  be  written  in  the  book 
of  divine  remembrance.  In  the  great  day,  when  the 
Son  of  man  shall  come  in  the  clouds  of  heaven,  with 
all  his  holy  angels  ;  when  the  earth  shall  be  on  fire. 
and  the  heavens  pass  away  with  a  great  noise,  and 
you  shall  be  caught  up  to  meet  the  Lord  in  the  air. 
then  will  he  say  to  every  one,  who  gave  a  cup  of 
water  to  a  disciple  in  the  name  of  a  disciple,  "  Come 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepar- 
ed for  you  before  the  foundation  of  the  world.- '  Amen. 


PSALM  xlv,  6. 

Thy  throne,  O  God,  is  for  ever  and  ever;  the  sceptre 
of  thy  kingdom  is  a  right  sceptre. 

GOD  is  the  greatest  and  most  sublime  object  in  the 
universe.  Every  thing  respecting  Him,  demands  the 
teachable  and  serious  attention  of  mankind.  But  God 
as  a  Saviour,  "  God  in  Christ,"  reconciling  the  world 
to  himself,  is  the  most  interesting  character  of  the 
Divine  Being.  The  most  essential  part  of  Scripture 
relates  to  the  Redeemer  of  the  world.  His  name,  his 
offices,  his  attributes,  give  interest  and  life  to  the 
sacred  page.  It  is,  therefore,  a  duty  of  the  first  im- 
portance to  study  his  character,  as  it  is  revealed,  to 
learn  the  relation,  which  he  bears  to  man.  In  vain 
do  we  apply  to  any  other,  than  the  inspired  teachers  ; 
in  vain  do  we  go  back  to  the  remotest  antiquity,  and 
explore  the  records  of  Chaldean  or  Egyptian  learning  ; 
in  vain  do  we  ask  the  sages  of  Greece  or  Rome,  to 
describe  Immanuel.  The  lectures  of  their  philoso- 
phers, and  the  songs  of  their  bards  declare,  "  We 
know  him  not."  In  vain  do  we  consult  the  schools 


78 

-and  seminaries  of  modern  times,  to  learn  whether  he 
ought  to  be  human,  angelic,  or  divine  ;  their  elevated 
science,  while  it  makes  surprising  displays  of  the 
human  intellect,  is  bewildered  in  the  mysteries  of  re- 
demption, and  confounds  their  disciples  with  opposite 
responses.  Nor  shall  we  be  more  safe  in  appealing  to 
ancient  or  modern  creeds,  councils,  or  spiritual  tribu- 
nals. Athanasius  was  deposed  from  the  ministry,  and 
driven  into  banishment,  because  he  advocated  the 
Saviour's  divinity ;  and  in  the  same  age,  Arius  was 
exiled  and  excommunicated,  because  he  opposed  the 
doctrine.  In  the  reign  of  Henry  VIII,  Papists  and 
Protestants  were  burning  at  the  same  time.  Is  it  safe 
to  trust  such  baleful  meteors,  to  show  us  the  way  to 
heaven  ?  To  the  law  and  the  testimony  let  us  resort, 
that  we  may  know  Jesus  Christ.  The  evidence  of 
many  other  facts  and  doctrines  is  derived  from  various 
sources.  The  rivers  and  mountains,  the  sun  and  stars, 
proclaim  in  every  language,  the  existence  and  glory  of 
their  Creator.  Daily  events  around  us,  the  changes 
and  revolutions  of  empires,  announce  the  Providence 
of  God.  Our  own  experience,  our  knowledge  of 
others,  the  history  of  man,  confirm  our  belief  of  hu- 
man depravity ;  yet  no  where  but  in  his  word,  which 
he  has  magnified  above  all  his  works,  is  made  mani- 
fest the  desire  of  nations,  the  Saviour  of  the  world. 
Neither  philosophy,  nor  metaphysics,  nor  any  other 
science,  would  have  discovered  the  doctrine  or  char- 
acter of  the  Redeemer.  We  are,  therefore,  confined 
to  the  sacred  oracles.  What  they  declare  of  this 
wonderful  personage  we  ought  implicitly  to  believe. 
We  shall  not  question  the  truth,  the  propriety,  or  the 


79 

necessity  of  what  we  read.  It  is  entirely  beyond  the 
limits  of  human  reason  to  prescribe  what  should  be  the 
powers,  the  attributes,  or  offices  of  the  Saviour.  To 
the  patriarchs  and  prophets,  and  writers  of  the  New 
Testament  we  appeal,  as  affording  all  the  information 
which  can  be  obtained.  To  human  deductions  and 
the  reasoning  of  worldly  wisdom  we  say,  "Be  far 
away,  far  away,  ye  profane." 

I  now  proceed  to  mention  a  few  texts,  which  have 
satisfied  my  own  mind,  respecting  the  divine  charac- 
ter of 'Jesus  Christ,  without  an  attempt  learnedly  to 
discuss  the  subject,  or  to  answer  objections,  or  define 
mysteries. 

No  reasonable  doubt  can  be  admitted,  but  our  text 
refers  to  the  true  God,  to  Jehovah.  "  Thy  throne,  O 
God,  is  for  ever  and  ever."  In  other  parts  of  Scrip- 
ture, the  original  word  is  applied  to  the  ONE  God. 
"  I  am  Jehovah,  thy  God."  This  is  the  same  word, 
and  Jehovah  is  certainly  the  true  God.  So  in  Isaiah, 
"  O  God  of  Israel,  thy  Saviour  ;"  and  is  not  He  the 
true  God  ?  And  again  in  Hosea,  "  I  am  Jehovah,  thy 
God."  Where,  therefore,  it  is  said,  "  Thy  throne,  O 
God,  is  for  ever  and  ever,"  the  address  is  made  to  the 
true  God,  to  the  Almighty,  to  Jehovah.  So  far  then 
we  are  safe  and  sure.  If  this  passage,  therefore,  can 
with  any  certainty  be  applied  to  Jesus  Christ,  then 
Jesus  Christ,  with  equal  certainty,  is  proved  to  be  the 
true  God.  Will  you  look  at  Heb.  i,  8,  and  say  whether 
an  inspired  writer  has  not  applied  these  very  words  to 
Jesus  Christ.  If  this  be  the  fact,  we  shall  discover 
his  creed  on  this  point,  and  have  the  authority  of  his 
opinion,  to  direct  our  own.  To  Heb.  i,  8,  then  let  us 


80 

turn.  "But  unto  the  Son,  he  saith,  Thy  throne,  O 
God,  is  for  ever  and  ever,  a  sceptre  of  righteousness  is 
the  sceptre  of  thy  kingdom."  The  Psalmist  in  our 
text  had  indubitably  addressed  the  one  God  ;  the 
apostle  here  applies  the  same  words  to  Jesus  Christ, 
to  the  Son.  Is  not  the  Son,  therefore,  the  true  God  ? 
Is  not  this  a  fair  and  sound  inference  ?  If  several 
such  applications  of  texts  by  inspired  writers  should 
be  adduced,  though  the  method  be  very  simple,  must 
not  the  evidence  of  the  doctrine  be  decisive,  while  we 
escape  the  errours  to  which  we  are  ever  liable,  while 
reasoning  a  priori,  or  supporting  our  constructions  of 
texts,  more  indefinite,  by  long  metaphysical  deduc- 
tions ?  Can  we  then  find  other  passages  applied  to 
Jesus  Christ,  which  originally  referred  to  God  alone  ? 
Look  at  Isaiah  viii,  13, 14.  "  Sanctify  Jehovah  of  hosts 
himself  ....  and  he  shall  be  for  a  sanctuary,  but  for  a 
stone  of  stumbling  and  for  a  rock  of  offence."  If  this 
passage,  by  any  adequate  authority,  can  be  applied  to 
the  Saviour,  will  it  not  go  far  to  dispel  the  doubts 
which  may  oppress  any  candid  minds  ?  In  this  in- 
quiry will  not  the  opinion  of  St.  Peter  be  decisive  ? 
To  him  then  we  repair.  1  Peter  ii,  7,  8.  Speaking 
of  Jesus  Christ,  "  who  is  precious  to  believers,"  he 
says,  "  The  stone  which  the  builders  disallowed, 
the  same  is  made  the  head  of  the  corner,  and  a  stone 
of  stumbling,  and  rock  of  offence."  The  same  kind 
of  irresistible  evidence  is  seen  in  Rev.  xxii,  6.  "The 
Lord  God  of  the  holy  prophets  sent  his  angel  to  show 
unto  his  servants  the  things,  which  must  shortly  be 
done."  Observe  the  Lord  GW.sent  his  angel ;  then 
read  the  16th  verse.  "  I  Jesus  have  sent  my  angel  to 


81 

testify  unto  you  these  things  in  the  churches."  Here 
I  see  not  but  "  the  Lord  God,"  and  "  Jesus,"  are  the 
same.  Jesus  speaks  in  the  same  style,  and  assumes 
the  same  prerogative  as  "  the  Lord  God."  Isaiah  vi. 
"  I  saw  also  the  Lord,  sitting  upon  a  throne,  high  and 
lifted  up,  and  his  train  filled  the  temple,  and  one  cried 
unto  another,  Holy,  holy,  holy,  is  Jehovah  of  hosts  ; — 
then  said  I,  Woe  is  me,  for  I  am  undone ;  for  mine 
eyes  have  seen  the  king,  the  Jehovah  of  hosts  ;  and  he 
said  go,  make  the  heart  of  this  people  fat,  and  make 
their  ears  heavy,  and  shut  their  eyes  ;  lest  they  see 
with  their  eyes,  and  hear  with  their  ears,  and  under- 
stand with  their  heart,  and  convert  and  be  healed." 
As  the  prophet,  unquestionably,  had  a  view  of  God,  of 
Jehovah,  any  just  application  of  the  passage  to  Jesus 
Christ  will,  equally,  prove  that  Jesus  Christ  is  Jeho- 
vah. But  this  has  been  done,  not  by  party  zeal,  nor 
inquisitorial  power ;  but  by  Apostolic  inspiration. 
John  xii,  37.  "  But  though  he  (Jesus  Christ)  had  done 
so  many  miracles  before  them  ;  yet  they  believed  not 
on  him,  that  the  saying  of  Esaias  might  be  fulfilled, 
He  hath  blinded  their  eyes,  and  hardened  their  heart, 
that  they  should  not  see  with  their  eyes,  or  understand 
with  their  heart,  and  be  converted,  and  I  should  heal 
them.  These  things  said  Esaias  when  he  saw  his 
glory,"  that  is,  the  glory  of  Jesus  Christ,  "  and  spake 
of  him."  Therefore,  unless  St.  John  did  not  under- 
stand Isaiah,  nor  know  whom  he  saw,  Jesus  Christ  is 
Jehovah. 

In  the  same  manner  St.  Paul  appropriates  to  the 
Saviour  an  address  which  was  certainly  made  to  God. 
"The  chariots  of  God  are  twenty  thousand,  even 
11 


82 

thousands  of  angels thou  hast  ascended  on  high  ; 

thou  hast  led  captivity  captive  ;  thou  hast  received 
gifts  for  men."  Should  we  learn  that  Calvin,  or  Au-  ' 
gustine,  or  Athanasius,  had  applied  this  passage  to 
Jesus  Christ,  we  should  perhaps  view  them  as  rash 
interpreters,  swayed  by  party  zeal ;  but  should  we  not 
say,  "  Prove  the  applications  to  be  just,  and  we  yield 
the  contest."  But  the  inspiration  of  Eph.  iv.  7.  de- 
cides the  question.  "  But  unto  every  one  of  us  is 
given  grace,  according  to  the  measure  of  the  gift  of 
Christ — wherefore,  he  saith  when  he  ascended  on 
high  ;  he  led  captivity  captive,  and  gave  gifts  unto 
men ;  therefore  Christ  and  God  are  the  same. 

Speaking  of  Israel,  when  they  sinned  in  the  wil- 
derness and  were  destroyed  by  serpents,  Moses  tells 
the  people,  "  Ye  shall  not  tempt  the  Lord  your  God, 
as  ye  tempted  him  in  Massah."  Undoubtedly  St. 
Paul  understood  this  text,  and  knew  that  God  was 
tempted,  when  he  said,  "Neither  let  us  tempt  Christ, 
as  some  of  them  tempted,  and  were  destroyed  by  ser- 
pents. "  If  one  inspired  writer  make  a  direct  refer- 
ence or  address  to  God,  and  a  second  apply  the  same 
to  Jesus  Christ,  if  this  does  not  establish  his  divinity, 
I  am  utterly  at  a  loss  how  this,  or  any.  other  doctrine 
can  be  established  by -Scripture  authority.  Permit 
me  then  to  adduce  a  few  more  passages,  of  this  class. 
Psalm  cii.  "  I  said,  O  my  God  .  .  .  ,  of  old  hast  thou 
laid  the  foundation  of  the  earth."  Heb.  i,  10.  "But 

unto  the   Son Thou,  Lord,  in  the  beginning 

hast  laid  the  foundation  of  the  earth."  This  requires 
no  comment.  The  same  address  is  made  to  God, 
and  the  Son.  Here  is  the  force  of  the  evidence  ;  and 


83 

in  this  view,  what  is  gained  by  those,  who  plead  that 
heavens  and  earth  mean  the  Christian  and  Jewish 
dispensations?  You  all  recollect  1  Kings  viii,  39. 
In  his  prayer  to  God,  Solomon  says,  "  Thou,  even 
thou  only  knowest  the  hearts  of  the  children  of  men  ;" 
and  God  says,  Jer.  vii.  "  I  Jehovah  search  the  heart, 
and  try  the  reins."  Now,  permit  me  to  repeat  Rev. 
ii,  23.  Remember  this  was  the  revelation  of  Jesus 
Christ  He  saith,  I  am  he  who  liveth  and  was 
dead,  and  behold  I  am  alive  for  evermore, — and 
all  the  church  shall  know  that  /  am  he,  who  search- 
eth  the  reins  and  hearts."  This  knowledge  Christ 
possesses,  and  Jehovah  declares  this  to  be,  exclu- 
sively, his  prerogative.  Are  they  not  one  ? 

If  any  fact  is  familiar,  if  any  thing  recorded  in 
the  book  of  God  is  certain,  it  is  the  appearance  of 
the  Almighty  on  Mount  Sinai,  at  the  giving  of  the 
Law.  Exod.  xix  and  xx.  And  Moses  went  up  unto 
God,  and  the  Lord  called  unto  him  out  of  the  moun- 
tain.— — And  the  Lord  said  unto  Moses,  Lo  I  come 

unto  thee  in  a  thick  cloud. And  Moses  brought 

forth  the  people  out  of  the  camp  to  meet  with  God. 

And  mount  Sinai  was  altogether  on  a  smoke, 

because  the  Lord  descended  upon  it  in  fire. And 

God  spake  all  these  words,  saying,  I  am  the  Lord 
thy  God."  Here  was  God,  attended  with  undescrib- 
able  tokens  of  sublimity  and  grandeur.  Now,  if  any 
inspired  writer  has  taught,  that  all  this  was  effected 
by  the  presence  and  power  of  Jesus  Christ,  it  may 
satisfy  us  respecting  his  divinity,  and  relieve  our 
anxiety,  while  we  render  him  religious  homage. 
Heb.  xii,  24,  25,  26.  "  And  to  Jesus  the  Mediator 


84 

See  that  ye  refuse  not  him  that  speaketh,"  that 

is,  Jesus  Christ ;  "  for,  if  they  escaped  not,  who  re- 
fused him  that  spake  on  earth,"  namely  Moses,  "  much 
more  shall  not  we  escape,  if  we  turn  away  from  him, 
that  speaketh  from  heaven,"  that  is  Christ,  speaking 
in  the  gospel,  "  whose  voice  then  shook  the  earth." 
that  is,  the  voice  of  Jesus  Christ,  which  shook  mount 
Sinai,  wThen  he  descended  in  fire.  Thus  the  writer 
of  Hebrews  evidently  teaches,  that  it  was  the  voice 
of  Jesus  Christ,  that  shook  the  earth  at  mount  Sinai, 
but  Moses  and  Habakkuk  have  abundantly  confirmed 
the  fact,  that  it  was  the  glory  of  God,  which  "  cov- 
ered the  heavens  ;  burning  coals  went  forth  under 
his  feet ;  the  perpetual  hills  did  bow  ;  the  remote  land 
of  Midian  trembled." 

I  will  select  only  a  single  passage  more  of  this 
class.  Rev.  i,  17,  18.  The  Son  of  man  says,  "  Fear 

not,  /  am  the  first  and  the  last, 1  am  Alpha  and 

Omega,  the  beginning  and  the  end,  the  first  and  the 
last."  When  you  compare  this  with  the  language  of 
Jehovah,  in  Isaiah  xliv,  6,  is  any  room  left  to  hang 
a  doubt  on  ?  "  Thus  saith  Jehovah,  the  King  of  Is- 
rael, and  his  Redeemer,  Jehovah  of  hosts,  /  am  the 
first,  and  /  am  the  last."  Are  not  these  the  declara- 
tions of  the  same  person  ?  While  we  believe  the 
same  works  justly  ascribed  to  God  and  Christ,  and 
the  same  perfections  claimed  by  both,  and  these  sur- 
pass all  created  attributes,  we  can  perceive  no  rea- 
son to  question  their  equal  divinity. 

With  religious  caution,  I  proceed  to  a  few  other 
passages  of  another  class,  selecting  only  those,  which 
are  plain  and  easy  ;  for  humble  are  my  limits,  as 


85 

well  as  talents,  leaving  no  room  for  argument  or  elab- 
orate illustration.     Happily  it  is  not  the  greatest  num- 
ber of  proofs,  which  leaves  the   strongest  or  clearest 
convictions  on  the  mind.     This  subject  has,  I  think, 
suffered   much  by  being  cumbered  with  proofs  multi- 
plied   and    ambiguous.     This    certainly  ought  to  be 
avoided  ;  for  the  remark  of  St.   Austin  is   very  just, 
"  That  no  point  is  to  be  mistaken  with  more  danger, 
none  to  be  studied  with  more  diligence,  none  to  be  un- 
derstood with  more  profit."    Rom.  ix,  5.   "  Of  whom, 
(the  Israelites,)   as  concerning  the  flesh,  the  Christ 
came,  who  is  over  all,  God  blessed  for  ever."     May 
not  the  four  and  twenty  elders  bow  down  to  the  man, 
who  can  express  the  doctrine  in  plainer  words  ?    True, 
a  different  rendering  has  been  given  to  this  passage,  as 
well  as  others  ;  but  after  all  which  has  been  said  and 
written  on  the  text,  I  think  the  candid  will  allow  that 
this  is  the'  most  literal  and  direct  translation.     Though 
much  has  been   said,  respecting  different  translations 
and  readings,  I  do  not  think  the  doctrine  loses  any 
material  evidence,  by  the  most  exact  translations,  or 
the  severest  scrutiny  of  various  readings.     Some  few 
passages  may  be  rendered  more,  some  less  favorable 
to  the  doctrine,  than  in  our  version.     After  saying  this, 
you  may,  perhaps,  feel  a  right  to  require  a  specimen  of 
what  may  be  effected  by  different  translations. 

The  principal  demands,  if  I  mistake  not,  are  on  the 
three  following  passages,  1  John  v,  7.  "  There  are 
three  that  bear  record  in  heaven,"  &c.  It  is  asserted 
that  this  is  an  interpolation,  supported  by  only  one  sin- 
gle manuscript  more  ancient  than  the  art  of  printing. 
Here  I  hold  no  controversy. Acts  xx,  28.  "  Feed 


86 

the  church  of  God,  which  he  has  purchased  with  his 
own  blood."  This  has  been  rendered, — "the  church 
of  the  Lord,"  and  to  this  we  make  no  formal  objection; 
for  it  appears  that  "  three  readings  of  the  text  are 
found  in  the  Greek  manuscripts  and  versions,  "  the 
church  of  God," — "  the  church  of  the  Lord," — and 
"the  church  of  the  Lord  and  God;"  and  from  Gries- 
bach  and  Wetstein  it  appears  that  no  very  ancient 
manuscripts  read  "church  of  God,"  and  many  manu- 
scripts, and  several  versions,  as  the  Armenian,  and 
Ethiopic,  read — "  church  of  the  Lord," — church  of 
the  Lord  and  of  God  is  the  reading  of  the  great  ma- 
jority ;  but  the  most  ancient  manscripts  read, — 
"  church  of  the  Lord ;"  yet  I  might  add,  that  a  very 
respectable  Socinian  writer*  contends  for  the  present 
version,  "  the  church  of  God." 

The  other  passage  is  1  Tim.  iii.  16.  "  Great  is 
the  mystery  of  godliness;  God  was  manifest  in  the 
flesh."  Instead  of  God  was  manifest  in  the  flesh,  it 
has  been  rendered,  "  he  who  was  manifest."  This 
text  I  have  not  quoted ;  "for  several  manuscripts, 
versions,  and  fathers  read  who  or  which,"  referring  to 
the  word  mystery ;  though  I  do  .  not  discover  deep 
sense  in  saying,  that  the  mystery  of  godliness  was 
manifest  in  the  flesh,  and  received  up  to  glory. 

But  I  am  bound  now  to  state,  that  some  texts  admit, 
and  in  justice  require  a  translation  more  favourable  to 
the  doctrine,  than  our  common  version.  I  will  tres- 
pass on  your  patience  with  only  two  or  three.  1  John 
v,  20.  "  We  are  in  him  that  is  true,  even  in  his  Son 
Jesus  Christ.  This  is  the  true  God  and  eternal  life." 

*  Rev.  G.  Wakefield, 


87 

This  passage  may,  and  I  think  ought  to  be  read,  "We 
are  in  him,  who  is  true,  in  his  Son  Jesus  Christ,  he  is 
the  true  God  and  eternal  life."  Is  not  this  a  trium- 
phant declaration  of  the  Saviour's  divinity  ? 

2  Pet.  i,  1.  "Simon  Peter,  to  them  who  have  ob- 
tained like  precious  faith  with  us,  through  the  right- 
eousness of  God,  and  our  Saviour  Jesus  Christ."  A 
slight  improvement  in  the  translation  renders  the  as- 
sertion of  our  doctrine  more  forcible,  viz.  "  Through 
the  righteousness  of  our  God  and  Saviour,  Jesus 
Christ."  A  similar  increase  of  evidence  is  discovered 
in  Titus  ii,  13.  "  Looking  for  that  blessed  hope  and 
glorious  appearing  of  the  great  God  and  our  Saviour, 
Jesus  Christ."  These  words,  Dr.  Doddridge  remarks, 
might  be  fairly  rendered,  "Our  great  God  and  Saviour 
Jesus  Christ."  He  quotes  Mr.  Fleming,  who  asserts, 
that  we  never  read  the  Father  appears  to  men.  Of 
the  same  opinion  was  the  learned  Beza.  This  pas- 
sage is  thus  translated  by  Dr.  A.  Clark.  "  And  the 
appearing  of  the  glory  of  the  great  God,  even  our  Sa- 
viour, Jesus  Christ."  In  all  these  passages,  to  name 
no  more,  is  an  evident  increase  of  proof  in  favour  of 
our  doctrine. 

"For  unto  us  a  child  is  born,  unto  us  a  son  is  given, 
and  the  government  shall  be  upon  his  shoulder,  and 
his  name  shall  be  called  Wonderful,  Counsellor, -the 
mighty  God,  the  everlasting  Father,  or  Sire  of  eter- 
nity, the  Prince  of  Peace."  What  child  born,  what 
son  given,  is  the  mighty  God,  unless  it  be  the  son  of 
Mary,  the  seed  of  the  woman  ? 

"  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God."  The  Word 


88 

was  God,  was  made  flesh,  and  dwelt  among  us* 
This  accords  with  other  passages.  "  A  body  hast  thou 
prepared  me."  If  these  proofs  do  not  establish  the 
doctrine,  I  ask,  and  I  anxiously  ask,  what  proofs, 
what  form  of  words,  would  establish  the  doctrine  ? 
Indeed  this  has  been  the  general  belief  of  the  church, 
with  little  interruption,  to  the  present  time.  In  the 
next  age  after  the  apostles,  Ignatius,  who  was  made 
bishop  of  Antioch  by  St.  John,  wrote  thus  to  the 
church  of  Smyrna,  "  I  glorify  Jesus  Christ  our  God." 
To  his  friend  Polycarp  he  wrote,  "  Expect  him,  who 
is  above  all  time,  the  invisible  One,  who  was  made 
visible  for  us." 

Justin,  who  suffered  as  a  martyr,  A.  D.  163,  says  to 
the  court,  "  I  am  too  mean  to  say  any  thing  (of  Jesus 
Christ)  becoming  his  infinite  deity."  A  writer  in  the 
early  part  of  the  third  century  inquires,  "  Who  doth 
not  know,  that  the  works  of  Irenseus,  Melito,  and  all 
other  Christians,  do  confess  Christ  to  be  both  God 
and  man  ?" 

Irenoeus,  who  was  a  disciple  of  St.  John,  says  of 
Christ,  "  He  united  man  to  God."  Clemens  of  Alex- 
andria, about  the  close  of  the  second  century  says, 
"  Believe,  therefore,  in  one  God,  who  is  God  and 
man."  In  a  letter  of  Ignatius  to  the  Ephesians, 
A.  D.  116  or  17,  he  thus  expresses  himself,  "  There 
is  one  Physician,  God  incarnate."  In  the  narrative 
of  Poly  carp's  martyrdom,  which  he  suffered  March 
26,  A.  D.  147,  it  is  said,  "  Through  his  only  begotten 
son,  to  whom  be  glory,  and  honour,  and  power,  and 
majesty  for  ever  and  ever."  Milo,  bishop  of  Sardis, 
about  A.  D.  170  says,  "that  Jesus  Christ  is  the  true 


89 

and  everlasting  God."  So  overwhelming  is  the  evi- 
dence, that  the  divinity  of  the  Saviour  was  acknowl- 
edged in  the  early  ages  of  the  church.  In  further 
confirmation  of  this,  if  further  confirmation  be  possi- 
ble, I  may  add,  these  primitive  fathers  of  the  church 
applied  all  those  texts  in  the  Old  Testament,  to  Jesus 
Christ,  which  represent  God,  as  making  himself  visi- 
ble to  men.  In  this,  as  I  have  shown,  they  followed 
the  example  of  those  holy  men,  moved  by  the  Holy 
Spirit,  who  wrote  the  New  Testament.  "  The  Lord 
appeared  to  Abram  in  the  plain  of  Mam  re."  "  And 
Abram  stood  before  the  Lore?."  "  I  am  the  God  of 
Bethel."  "  I  appeared  unto  Abram,  unto  Isaac,  and 
unto  Jacob,  by  the  name  of  God  Almighty,  but  by  my 
name  Jehovah  was  I  not  known  to  them."  These 
and  several  other  similar  passages,  I  might  adduce, 
all  of  which  are  applied  by  Justin  Martyr,  to  Jesus 
Christ. 

Ivenseus  explains  some  of  those  texts  with  several 
others,  jn  the  same  manner,  as  "  The  Lord  came  to 
Adam," — "  The  Almighty  God,  even  the  Lord  hath 
spoken," — "  In  Jiulah  God  is  known."  Though 
these  quotations  do  not  prove  the  doctrine,  yet  they 
certainly  show  what  were  the  opinions  of  the  pastors 
of  the  primitive  churches. 

With  a  few  of  the  many  reflections  which  might  be 
made,  I  close  the  Subject. 

1.  The  doctrine  teaches  us  that  Jesus  Christ  might 
make  an  atonement  for  the  redemption  of  mankind. 

I  am  not  tenacious  of  the  word  ;  but  the  idea  which 
I  receive  from  atonement,  appears  so  familiar  on  the 
12 


90 

sacred  page,  that  I  can  hardly  conceive  a  formal  proof 
necessary.  Of  what  benefit  were  all  the  sacrifices  of 
the  Old  Testament,  unless  they  exhibit  the  necessity 
of  a  real  sacrifice  or  atonement  ?  What  wisdom,  what 
meaning,  what  humanity,  can  be  discovered  in  the 
bloody  rites  of  the  Mosaic  dispensation,  unless  they 
are  types  and  emblems  of  a  sacrifice  not  then  made  ? 
Accordingly,  as  soon  as  this  sacrifice  was  made  on 
Calvary,  those  sacrifices  all  ceased,  as  the  tapers  of 
night,  before  the  rising  morn. 

It  is  not  possible  that  the  blood  of  bulls  and  goats 
should  take  away  sin ;  but  the  Son  of  man  came  to 
give  his  life  a  ransom  for  many,  and  to  bear  our  sins 
in  his  own  body.  He  appears  as  the  substitute  of  the 
sinner.  "  For  the  transgression  of  my  people  was  he 
stricken."  "  He  was  delivered  for  our  offences.'7 
"  He  gave  himself  for  our  sins."  "  Christ  hath  once 
suffered  for  our  sins."  "  The  good  shepherd  gives 
his  life  for  the  sheep."  "  I  lay  down  my  life  for  the 
sheep."  Is  not  here  the  idea  of  substitution,  or  a 
vicarious  offering  distinctly  presented  ? 

Is  not  the  notion  of  a  direct  sacrifice  equally  certain  ? 
"  Christ  our  passover  is  sacrificed  for  us."  "  He  gave 
himself  for  us,  an  offering  and  a  sacrifice  to  God." 
He  "  put  away  sins  by  the  sacrifice  of  himself!"  So 
reconciliation  was  effected  between  God  and  man. 
"  God  hath  reconciled  us  to  himself  by  Jesus  Christ." 
"  It  pleased  the  Father  by  him  to  reconcile  all  things 
to  himself."  Were  such  passages  rare  and  solitary, 
we  might  consider  them  figurative  ;  but  when  we  find 
them  so  numerous,  so  frequently  used  by  the  different 
writers  of  the  sacred  volume,  though  they  have  received 


91 

a  different  construction  from  men  of  great  learning  and 
powerful  minds,  I  am  compelled  to  believe  the  doctrine 
of  atonement.  The  language  of  patriarchs  and  legis- 
lators, of  prophets  and  apostles,  whether  proclaimed 
in  the  wilderness  of  Arabia,  or  on  the  banks  of  the 
Jordan  ;  whether  addressed  to  the  churches  of  Asia,  or 
the  city  of  the  Caesars,  announces  Jesus  Christ  as  the 
propitiation  for  the  sins  of  the  \vorld.  But  is  not  this 
beyond  the  power  of  a  man,  or  of  any  creature  ? 
"  None  can  by  any  means  redeem  his  brother,  or  give 
to  God  a  ransom  for  him ;  for  the  redemption  of 
their  soul  is  precious,"  too  precious  to  be  redeemed  by 
man.  "  Will  the  Lord  be  pleased  with  thousands  of 
rams,  or  ten  thousand  rivers  of  oil  ?"  "  Shall  I  give 
my  first  born  for  my  transgression,  the  fruit  of  mv 
body  for  the  sin  of  my  soul  ?"  If  a  man  should  devote 
and  sacrifice  himself,  it  could  not  redeem  his  soul.  If 
all  the  race  of  man  were  to  sacrifice  themselves,  this 
would  not  procure  their  redemption.  He  then,  who  is 
the  Redeemer  of  the  world,  must  have  more  weight  of 
character,  more  worth,  more  dignity  and  excellence, 
than  all  the  human  race.  No  finite  being  can  give  a 
ransom  for  the  sins  of  the  world.  But  if  Jesus  Christ 
be  really  God  with  us,  then  his  merit  is  infinite  ;  his 
divinity  is  necessary  to  his  atonement.  So  clearly  evi- 
dent is  this,  that  generally  those,  who  deny  his  divin- 
ity, reject  the  doctrine  of  atonement.  This  is  con- 
sistent. The  two  doctrines  stand,  or  fall  together. 
If  Christ  be  divine,  he  has  merit  to  redeem  the  world. 
2.  We  learn  from  the  subject  that  Jesus  Christ  can 
govern  the  worlcj. 


92 

It  was  foretold  that  "  the  government  should  be  upon 
his  shoulder;"  that  "  he  should  be  king  of  Zion:" 
All  power  in  heaven  and  earth  is  in  his  hand.  All  this 
is  credible  if  he  be  the  "  mighty  God ;"  all  this  is 
certain,  if  he  be  "  Jehovah  our  righteousness  ;"  but  is 
not  this  impossible,  if  he  be  a  mere  man,  or  a  depend- 
ant creature  of  any  grade  ?  If  he  be  divine,  then  he  is 
present  every  where,  and  can  direct  all  events,  how- 
ever numerous  or  widely  extended.  Nothing  is  too 
great,  too  little,  or  too  mysterious  for  him  to  accom- 
plish. His  steps  are  in  deep  waters,  clouds  and  dark- 
ness are  round  about ;  he  does  all  his  pleasure,  nor 
gives  account  of  any  of  his  matters.  He  can  change 
the  tendency  of  actions,  and  render  those  salutary, 
which  apparently  were  big  with  mischief  and  ruin. 
Nebuchadnezzar  sets  up  an  image,  and  commands  all, 
on  penalty  of  death,  to  bow  down  and  render  religious 
homage  to  his  splendid  idol.  The  tendency  of  this 
measure  was  to  suppress  freedom  of  thought,  aud  ex- 
tinguish the  last  spark  of  true  religion.  The  result 
was  directly  opposite  ;  to  advance  the  cause  of  divine 
truth,  and  religious  liberty. 

He  can  produce  effects  directly  the  reverse  from  the 
design  and  intention  of  the  persons  acting.  The  breth- 
ren of  Joseph  intended  merely  to  indulge  their  envy, 
his  mistress  to  satiate  her  revenge,  his  master  to  pun- 
ish his  supposed  crime  ;  but  God  by  these  measures 
prepared  an  eminent  Statesman  for  a  great  nation,  and 
made  provision  for  the  house  of  Jacob,  till  the  time  ar- 
rived for  them  to  march  and  take  possession  of  the  land 
flowing  with  milk  and  honey.  The  persecution  of  the 
primitive  Christians  was  intended  to  crush  the  good 


93 

cause,  and  extirpate  the  name  from  the  annals  of  the 
world ;  but  while  it  scattered  the  disciples,  it  inflamed 
their  zeal,  produced  a  powerful  sympathy  in  their  be- 
half, and  greatly  promoted  their  design.  So  does 
intolerance  always  defeat  itself,  and  build  up  that  in- 
terest, which*  it  intended  to  destroy.  He  that  holdeth 
the  stars  in  his  right  hand,  raised  up  Cyrus,  a  pagan, 
to  the  empire  of  the  world,  to  be  his  servant,  to  deliver 
his  people  from  captivity.  All  things,  from  the  atom 
floating  in  the  air,  to  the  globes  of  heaven  ;  all  events, 
from  the  fall  of  a  sparrow  to  the  redemption  of  a 
world,  are  under  his  control.  He  changes  the  hearts 
of  kings,  demolishes  thrones,  and  raises  up  empires. 
He  walks  on  the  wings  of  the  wind,  thunders  in  the 
heavens,  wheels  the  planets  in  their  orbs,  produces  all 
the  revolutions  of  times  and  seasons.  According  to 
his  promise,  he  is  every  where  with  his  people  to  the 
end  of  the  world. 

3.  From  the  dignity  of  the  Saviour,  we  learn  how 
suitable  a  being  he  is  to  judge  the  world  at  the  great 
day. 

To  judge  the  deserts  of  men,  it  is  not  only  neces- 
sary that  all  their  actions  should  be  known ;  but  their 
talents,  motives,  and  affections.  What  mere  man  can 
take  cognizance  of  all  these  in  all  ages  ?  Who  but 
God  knows  all  the  secrets  desires  and  designs  of  men 
and  angels  ?  Who  but  God  can  weigh  their  worth  or 
ill  desert  ? 

But  all  judgment  is  committed  to  the  Son  ;  and  if  he 
is  Jehovah,  who  searches  the  heart  and  tries  the  reins, 
he  is  a  suitable  Judge  to  come  in  the  clouds  of  heaven, 
to  command  the  angels,  to  raise  the  dead,  to  gather 


94 

them  before  his  bar.  He  has  power  to  blot  out  the 
stars,  to  quench  the  sun,  to  burn  the  world.  He 
knows  where  every  child  of  Adam  sleeps,  on  the  land, 
or  in  the  sea.  He  knows  the  place  of  every  grave 
yard,  of  every  battle,  of  every  city,  overwhelmed  by 
earthquakes,  or  volcanoes,  by  floods  or  fires.  Patri- 
archs and  prophets,  kings  with  their  subjects,  gener- 
als with  their  armies,  Adam  and  all  his  children,  are 
caught  up  to  meet  the  Lord  in  the  air. 

Consoling  is  the  thought  to  the  lamb  of  the  Redeem- 
er's flock,  to  the  babe  in  Christ,  trembling  at  the  splen- 
dours of  the  great  day.  This  Judge  is  his  friend,  the 
friend  of  sinners,  his  Saviour,  who  took  little  children 
in  his  arms,  who  healed  the  sick  and  comforted  the 
weeping  widow.  He,  who  pardoned  sinners,  who 
spent  his  life  to  reform  and  save  sinners,  who  died  for 
their  redemption,  is  their  Judge.  He  knows  our 
weakness,  sympathizes  in  our  infirmities,  and  does  not 
need  that  we  should  make  a  splendid  show  of  our  piety, 
by  praying  in  the  corner  of  the  street,  by  multiplying 
our  sabbaths  and  our  new  moons,  or  other  ordinances 
of  our  invention,  to  prove  our  goodness  or  sincerity. 
He,  who  sees  our  hearts,  and  will  duly  notice  every 
benevolent  wish,  every  secret  whisper  of  devotion, 
and  every  cup  of  wrater  given  to  a  disciple,  is  our, 
Judge.  The  doctrine  is  full  of  hope  and  encourage- 
ment, to  the  humble,  trembling  spirit,  oppressed  with 
a  sense  of  unworthiness  and  guilt. 

When  every  one  has  given  an  account  of  himself  to 
God ;  when  the  examination  closes,  the  gracious 
Judge  will  say  ;  (oh  may  we  all  hear  the  joyful  de- 
claration,) "  Come  ye  blessed  of  my  Father*  inherit 


95 

the  kingdom  prepared  for  you  before  the  foundation 
of  the  world." 

To  those  on  the  left,  "  Depart  ye  cursed  into  ever- 
lasting fire  prepared  for  the  devil  and  his  angels." 
Down  they  sink,  while  the  heaven  and  earth  have 
been  kept  in  store>  reserved  unto  fire  against  the  day 
of  judgment,  and  perdition  of  ungodly  men.  The 
Saviour  with  all  the  righteous  ascends  to  his  Father 
and  their  Father,  to  join  in  the  hallelujahs  of  angels  ; 
— "  Glory,  and  honour,  and  immortality  to  Him,  who 
sitteth  on  the  throne,  and  to  the  Lamb,  who  was  slain, 
for  ever  and  ever."  AMEN. 


ISAIAH  ix,  6. 
For  unto  us  a  Child  is  6ora,  unto  us  a  Son  is  given. 

THAT  mankind  are  in  a  lapsed  state,  that  the  proper 
course  of  their  passions  is  disturbed,  that  they  are 
guilty  and  miserable,  are  truths,  which  have  been 
extensively  acknowledged  in  every  age  of  the  world. 
Another  wonderful  fact,  equally  attested  is,  that  from 
the  most  early  records  of  time,  the  nations,  or  the 
more  enlightened  of  them,  from  Europe  to  China, 
have  expected  some  mighty  Teacher  and  Saviour,  to 
deliver  the  world  from  its  ignorance,  crimes,  and  mis- 
eries. Their  precise  view  of  this  august  Personage 
have  been  various;  but  all  have  agreed  in  the  opinion 
of  his  wonderful  goodness,  wisdom  and  power.  This 
desire  of  all  nations  is  evidently  the  person  of  the  text. 
He  is  also  the  Wonderful,  the  Counsellor,  the  Prince 
of  Peace.  He  is  also  man.  The  terms  child  and  son 
are  literally  applicable  only  to  man.  The  same  may 
remarked  of  the  term  born.  Angels  are  not  born, 
human  beings  alone  are  born.  It  is  doubtless  the 
13 


98 

same  person  spoken  of  by  the  Angel.  "Unto  you  Is 
born  a  Saviour  who  is  Christ  the  Lord."  The  object 
of  this  discourse  is  to  show  that  Jesus  Christ  is  liter- 
ally and  truly  MAN. 

I.  All  the  information  and  propehcies  concerning 
him,  previous  to  his  being  born,  naturally  led  the  world 
to  expect  he  would  be  a  man.  This  would  be  inferred 
from  the  manner  in  which  he  is  first  mentioned  in 
Scripture.  "  The  seed  of  the  woman,  it  shall  bruise 
thy  head."  What  could  the  seed  of  a  woman  be  but 
a  man?  But  a  remarkable  peculiarity  is  here  ob- 
served. The  father  is  not  mentioned.  As  a  man, 
lie  was  to  be  exclusively  the  son  or  seed  of  the 
woman.  The  history  of  the  event  confirms  this  con- 
struction of  the  prophecy.  In  the  fullness  of  time, 
God  sent  forth  his  Son,  made  of  a  woman.  A  son 
had  been  born  but  he  was  the  child  of  a  wroman. 
The  Lord  appeared  unto  Abraham  in  the  plain  of 
Mamre  ;  but  what  was  his  form,  his  appearance  ?  It 
was  the  form  of  a  man.  "And  he  looked,  and  lo!  three- 
men  stood  before  him.  And  he  said,  My  Lord  !"  As 
far  as  he  had  any  apprehension,  any  conception  that 
this  was  his  Saviour,  must  he  not  have  considered  him 
as  a  man.  Does  not  this  fact  now  indicate  to  us, 
that  he  who  is  our  Deliverer,  our  Saviour,  must  be  a 
man  ?  He  did  appear  as  a  man. 

In  the  same  manner  did  he  apppear  to  Jacob. 
"  There  wrestled  a  man  with  him  until  the  breaking 
of  the  day."  Though  Jacob  said  that  he  had  seen 
God,  and  though  the  angel  implies  the  same, — "  As  a 
prince  hast  thou  power  with  God,"  yet  he  is  also 
called  man.  He  appeared  as  a  man,  he  was  a  man. 


99 

In  the  same  form  did  he  appear  to  Joshua  at  tin 
siege  of  Jericho.  "  There  stood  a  man  over  against 
him."  By  this  event  it  was  made  known  to  Joshua, 
and  to  the  world,  that  their  Redeemer  should  be  a 
man,  that  he  should  partake  of  flesh  and  blood,  that 
he  should  be  made  flesh,  and  dwell  among  us.  How 
dignified  was  this  man!  Though  Joshua  had  fallen 
prostrate  before  him,  as  if  this  were  not  enough,  he 
says  to  him,  "Loose  thy  shoe  from  off  thy  foot,  for 
the  place  where  thou  standest  is  holy."  As  if  he  had 
said,  "  You  are  in  the  presence  of  adorable  majesty, 
therefore  offer  the  highest  kind  of  worship." 

I  might  before  have  mentioned  the  prophecy  of 
Balaam,  which  would  lead' Israel  and  the  world  to 
expect  a  human  deliverer."  I  shall  see  him,  but  not 
now;  I  shall  behold  him,  but  not  nigh."  A  long- 
series  of  ages  intervenes,  of  fifteen  hundred  years." 
"  A  star  shall  come  out  of  Jacob,  and  a  sceptre  shall 
rise  out  of  Israel."  Star  denotes  a  prince  or  illustri- 
ous man.  Christ  himself  is  called  a  star.  This 
prophecy,  indeed,  is  supposed  to  have  an  immediate 
reference  to  king  David,  and  was  fulfilled  when  he 
smote  Moab,  and  "  measured  them  with  a  line,"  so 
that  the  Moabites  became  David's  servants.  2  Sam.  8. 
Yet  the  Saviour  wras  doubtless  the  ultimate  object. 
Perhaps  this  prophecy  of  Baalam,  who  was  of  the 
East,  being  preserved  by  tradition,  in  that  country, 
might  induce  the  wise  men,  on  seeing  some  uncom- 
mon star  over  the  land  of  Israel,  to  go  and  inquire  for 
the  child,  born  king  of  the  Jews.  The  whole  sug- 
gests the  idea  of  an  illustrious  man.  In  Ezek.  chap.  1 
we  read,  that  by  the  river  Chebar,  the  prophet 


100 

the  likeness  of  a  glorious  throne,  upon  which  was 
uthe  likeness,  as  the  appearance  of  a  man."  After- 
wards the  prophet  informs  us  that  this  was  the  appear- 
ance of  the  likeness  of  the  glory  of  the  Lord ;  but  he 
was  in  the  form  of  a  man. 

The  same  doctrine  is  taught  by  Zechariah.  "  I 
saw  by  night,  and  beheld  a  man  riding  upon  a  red 
horse."  This  man  in  verse  11.  is  called  the  angel  of 
the  Lord. 

Although,  in  the  burning  bush,  no  form  of  a  man 
was  visible  to  Moses,  yet  he  heard  a  voice  which 
he  understood.  Indeed,  if  we  accede  to  the  general 
opinion  of  the  church  universal,  in  every  age,  that 
the  appearance  of  the  Lord,  and  the  angel  of  the 
Lord,  at  various  times,  before  the  advent  of  Christ, 
was  the  Messiah,  the  Saviour,  it  will  greatly  strengthen 
the  idea,  that  he  was  to  appear  in  human  form,  and  to 
be  a  man. 

Gen.  i,  26.  And  God  said,  "Let  us  make  man  in 
our  image,  after  our  likeness."  In  view  of  this  pas- 
sage, is  it  unnatural  to  suppose,  and  believ;e,  that 
when  God  had  created  man,  he  appeared  to  him  in 
the  form  of  a  man,  in  the  same  form,  which  he  cer- 
tainly did  assume,  ii\_  repeated  instances,  when  he 
rendered  himself  visible  to  Joshua,  Ezekiel,  Zecha- 
riah, and  others. 

"  And  the  Lord  God  brought  every  beast  of  the 
field,  and  every  fowl  of  the  air,  to  Adam,  to  see  what 
lie  would  call  them."  Does  not  this  seem  to  be  a 
transaction  conducted  in  such  a  manner,  as  to  render 
human  language,  and  the  appearance  of  a  man  highly 
probable  ? 


101 

fci  And  they  heard  the  voice  of  the  Lord  God  walk- 
ing in  the  garden,  and  Adam  and  his  wife  hid  them- 
selves. And  the  Lord  called  unto  Adam.  And  he 
said,  I  heard  thy  voice,  and  hid  myself."  If  this 
scene  be  candidly  examined,  I  think  we  shall  find 
that  God  manifested  himself  by  a  human  voice,  and 
in  a  human  form.  How  could  Adam  and  Eve  think 
of  hiding  themselves  from  God,  unless  they  actually 
saw  his  person,  or  had  been  used  to  see  it,  and  now 
expected  its  appearance  again  ?  Could  they  be  so 
stupid  as  to  hide  themselves  from  a  mere  voice,  among 
the  trees  ?  Could  they  be  ashamed  of  their  naked- 
ness before  a  mere  voice,  a  noise  in  the  air  ?  Could 
they  hear  a  voice  walking  in  the  garden  ?  But  if  you 
suppose  they  saw  a  form,  a  man,  walking  in  the  gar- 
den, then  all  is  probable  and  natural. 

"  And  the  Lord  said  unto  Cain,  Why  art  thou 
wroth,  where  is  thy  brother?  And  Cain  said,  I 
know  not.  And  God  said,  What  hast  thou  done  ? — 
And  Cain  said,  My  punishment  is  greater  than  I  can 
bear,  from  thy  face  I  shall  be  hid."  When  it  is  so 
often  said  that  the  Lord,  that  Jehovah,  that  the  Lord 
God  appeared,  and  sat,  and  stood,  and  walked,  and 
spake,  and  talked,  is  it  not  very  hard  to  suppose  that 
nothing  was  manifest  but  a  voice,  a  sound  ?  Is  it  not 
much  more  natural  to  suppose  that  the  voice,  the  artic- 
ulate human  voice,  was  accompanied  by  the  form  of 
a  man  ?  Is  not  this  very  much  confirmed  by  the  well 
known  fact,  that  he  often  did  assume  the  form  of  a 
man  ?  From  the  whole  we  infer  that  the  information 
and  prophecies  concerning  Jesus  Christ  in  the  Old 
Testament,  all  go  to  prove  that  he  was  to  be  a  real 


102 

man,  that  such  must  have  been  the  expectation  of 
the  Jews. 

We  have  omitted  to  mention  the  appearance  of  this 
mighty  personage  to  Gideon,  and  to  Manoah  and  his 
wife,  and  some  others  in  the  form  of  a  man.  Scrip- 
ture declares  he  was  a  man.  Phil,  ii,  8.  "  He  was 
found  in  fashion  as  a  man."  1  Tim.  ii,  5.  "The 
man  Christ  Jesus."  1  Cor.  xv,  47.  "  The  first  man 
is  from  the  earth,  the  second  man  is  the  Lord  from 
heaven." 

II.  We  proceed  to  show  from  matter  of  fact,  that 
he  was  truly  man.  The  history  of  his  birth,  and 
life,  and  death,  proves  that  Jesus  Christ  was  a  man. 
He  was  born  as  other  children  are,  and  wrapped  in 
swaddling  bands.  In  his  infancy  he  was  carried  into 
Egypt.  He  increased  in  knowledge  and  favour  with 
God  and  man.  He  had  the  appetites  of  a  man ;  he 
ate,  he  drank.  He  had  the  weakness  of  a  man ;  he 
slept,-  he  was  weary.  He  had  the  passions  of  a  man ; 
he  was  grieved,  he  was  angry,  he  rejoiced,  he  loved, 
he  was  pitiful.  He  was  mortal  as  a  man ;  he  was 
wounded,  he  was  bruised,  his  blood  flowed,  his  bones 
were  out  of  joint,  his  strength  was  exhausted,  he 
bowed  his  head,  he  died — for — he  was  man! 

Though  we  have  not  time  to  solve  difficulties,  or  to 
answer  objections,  yet  the  supernatural  conception  of 
this  wonderful  man  has  met  with  so  powerful  oppo- 
sition, that  it  may  deserve  a  word  of  notice.  This 
mystery  has  induced  some  of  our  Unitarian  friends 
to  erase  from  their  Bibles  those  chapters  in  St.  Mat- 
thew and  Luke  \vhich  relate  the  surprising  fact. 
Our  reply  is  very  simple,  and  very  short.  Besides 


103 

the  prophecies  concerning  his  being  the  seed  of  the 
woman  exclusively,  and  born  of  a  virgin,  as  preludes 
to  this  event,  several  parents  bore  children  contrary 
to  the  ordinary  course  of  nature.  The  birth  of  Isaac 
was  as  remarkable,  and  as  miraculous  as  the  birth  of 
Jesus  Christ.  The  mother  of  Isaac  was  constitution- 
ally incapable  of  bearing  a  child.  This  alone  ren- 
dered the  thing  impossible  without  the  almighty  inter- 
position of  the  Creator.  In  addition  to  this,  she  was 
advanced  to  that  period  of  life,  in  which  no  woman 
had  ever  become  a  mother.  Sarah  could  no  more 
become  a  mother  without  a  miracle,  than  Mary,  the 
mother  of  Jesus  Christ.  Therefore,  when  each  of 
them  make  their  objection,  they  receive  for  substance 
the  same  answer.  The  reply  to  Mary  was,  "With 
God  nothing  shall  be  impossible."  To  Sarah  it  was 
said,  "  Is  any  thing  too  hard  for  the  Lord  ?"  All 
these  remarks  apply  with  equal  force  to  Elizabeth  and 
Zechariah,  who  were  the  parents  of  John.  His  birth 
was  altogether  as  miraculous  as  that  of  Jesus  Christ. 

To  these  facts  we  add  the  birth  of  Sampson. 
"  And ,  the  angel  of  the  Lord  appeared  unto  the 
woman,  his  mother,  and  said  unto  her,  Behold  thou 
art  barren,  and  bearest  not,  but  thou  shalt  conceive, 
and  bear  a  son." 

Must  all  these  histories  be  torn  from  the  sacred 
volume  ?  Or  shall  we  believe  what  was  foretold  in 
prophecy,  and  what  has  been  related  by  inspired  his- 
torians, concerning  the  miraculous  conception  of  the 
man  Christ  Jesus. 

Our  improvement  will  be  only  a  few  general  reflec- 
tions, connected  with  the  subject. 


104 

I.  We  see  the  plausible  reason  for  the  success  of 
those  who  teach  that  Jesus  Christ  is  a  mere  man. 
It  is  a  fact  that  he  is  a  man.  When  they  urge  and 
prove  this,  with  great  learning  as  they  often  do,  they 
urge  and  prove  a  great  truth.  This  wins  the  confi- 
dence of  many,  and  from  being  persuaded  that  Jesus 
Christ  is  man,  they  are  led  to  believe  that  he  is  only  a 
man.  So  a  great  portion  of  truth  is  blended  with  the 
greatest  errour.  A  mixture  of  truth  often  sanctions, 
and  gives  currency  to  errour.  As  the  most  daring 
crimes  are  often  attended  with  some  palliating  cir- 
cumstance, so  the  most  dangerous  errours  are  gen- 
erally softened  by  a  mixture  of  salutary  truth.  Our 
Socinian  friends,  or  Unitarian  as  they  choose  to  be 
called,  say  that  Jesus  Christ  was  merely  a  man.  We 
say  he  was  a  man.  Therefore,  unless  other  things 
are  said  of  him,  unless  other  attributes  are  ascribed  to 
him,  which  do  not  belong  to  human  nature,  all  de- 
nominations must  say,  that  he  is  only  a  man.  But 
when  he  says  "Before  Abraham  was,  I  am"  this  looks 
as  if  he  was  superiour  to  Abraham.  When  he  speaks 
of  the  glory  which  he  had  with  the  Father  before  the 
wrorld  was,  we  are  compelled  to  think  him  somewhat 
more  than  man.  When  this  child  born  is  called  the 
mighty  God,  and  is  said  to  be  "  God  over  all,"  and 
"  God  with  us,"  then  we  imagine  we  do  him  a  mighty 
wrong  to  say,  that  he  is  no  more  than  man.  The 
Jews,  some  of  them,  have  been  so  perplexed  with 
these  two  widely  different  characters  of  their 
Messiah,  as  described  by  their  prophets,  that  they 
have  adopted  the  notion  of  two  Messiahs.  They 
have  believed  that  one,  Ben  Ephraim,  would  appear 


105 

in  a  state  of  poverty  and  suffering,  that  he  would 
fight  against  Gog,  and  be  slain  by  Annillus.  They 
have  believed  that  the  other  Messiah,  Ben  David, 
would  appear  in  splendour  and  glory,  that  he  would 
conquer  and  slay  Annillus,  assemble  all  Israel,  and 
reign  over  the  whole  world. 

Such  devices  have  men  adopted  in  every  age.  So 
have  they  separated  what  God  has  joined,  and  be- 
lieved only  half  the  truth,  in  order  to  avoid  difficulties 
and  mysteries.  But  difficulties  and  mysteries  we 
must  believe,  or  we  shall  not  believe  that  we  have  a 
soul  and  body,  or  that  we  are  dependant,  yet  moral 
agents,  or  that  Jesus  Christ  was  before  Abraham,  yet 
bom  in  the  days  of  Herod  the  king. 

II.  We  see  the  errour  of  those  who  uniformly 
elevate  the  character  of  Jesus  Christ  above  man, 
above  human  virtues  and  human  powers.  They  place 
him  above  man,  above  angel.  If  Jesus  Christ  be 
really  man,  then  Arius  is  still  further  from  the  fact, 
further  from  any  true  description  of  Jesus  Christ,  than 
Socinus. 

Arius  taught  that  Jesus  Christ  had  no  human  soul, 
that  he  had  nothing  of  man  in  him  but  his  flesh,  to 
which  the  Logos,  or  word  of  God,  or  superangelic 
spirit,  was  united.  While  he  denied  his  divinity,  he 
rejected  his  humanity,  but  gave  him  a  rank  between 
both.  He  denied  that  he  was  a  man,  but  the  first 
and  noblest  creature  which  God  created,  the  agent  by 
whom  he  formed  the  universe.  So  far  from  being 
man,  he  was  next  to  God;  and  so  far  from  being 
God,  he  was  a  creature  made  by  God.  Still  the 
different  learned  men,  and  they  are  very  learned, 
14 


106 

have  given  somewhat  different  views  of  the  Redeem- 
er's dignity.  The  low  Arians  say  that  Jesus  Christ 
pre-existed  not  as  the  eternal  word  of  the  Father,  not 
as  the  being  by  whom  he  made  worlds,  and  who  had 
intercourse  with  the  patriarchs,  not  as  having  any 
rank  or  employment  in  the  government  of  the  uni- 
verse. 

The  Semi- Arians  hold  that  the  Son  is  of  a  like  sub- 
stance with  the  Father,  that  he  was  from  all  eternity 
begotten  by  the  will  of  the  Father. 

They  all  agree  that  he  existed  before  his  incarna- 
tion, they  all  deny  that  he  was  the  true  God,  or  real 
man.  Therefore,  while  in  some  respects  they  render 
superiour  honours  to  the  immaculate  Saviour,  none  are 
further  from  our  views  of  his  character,  as  man,  and 
Mediator. 

III.  The  subject  reminds  us  how  far  we  differ  from 
those  who  believe  that  Jesus  Christ  was  the  Son  of 
God,  as  really  as  Isaac  was  the  son  of  Abraham. 
We  can  discover  no  material  difference  between  these 
and  the  Semi-Arians  just  mentioned.  Yet  in  defer- 
ence to  their  feelings,  as  they  choose  to  be  considered 
as  a  separate  class,  we  mention  them  so,  distinctly. 
Our  eyes  see  no  difference,  our  ears  catch  no  discor- 
dant sounds,  our  reason  discovers  no  different  results. 
They  and  the  disciples  of  Arius  agree  in  denying 
the  real  humanity  of  Jesus  Christ,  they  agree  in  deny- 
ing his  absolute  divinity  ;  in  saying  that  he  is  the  eter- 
nal Son  of  God.  They  disagree  in  nothing  impor- 
tant. In  fact,  in  modern  times  the  term  Arian  is  by 
the  most  respectable  writers,  indiscriminately  applied 
to  all  those  who  consider  Jesus  Christ  more  than 

I 


107 

man,  yet  subordinate  to  the  Father.  The  persons  to 
whom  we  refer  do  hold  that  Jesus  Christ  is  more  than 
man,  yet  subordinate  to  the  Father,  therefore  they 
belong  to  the  school  of  Arius. 

The  physical  impossibility  that  the  Father  should 
produce  a  Son,  coequal  with  himself,  and  eternal  as 
himself,  needs  no  proof.  The  notion  of  an  eternal 
generation  is  not  merely  a  mystery,  but  an  impossi- 
bility. It  is  a  violent  solecism  in  language  to  call  any 
being  the  son  of  another,  who  is  of  the  same  and' equal 
origin.  This,  therefore,  infallibly  destroys  the  real 
divinity  of  the  son.  No  being,  who  has  a  beginning, 
is  God.  Eternity  is  a  necessary  attribute  of  God. 
But,  fortunately,  this  I  need  not  prove.  For  the  au- 
thors of  this  theology  do  not  teach  that  their  Redeem- 
er is  God,  the  Eternal,  but  the  Son  of  God. 

For  ages,  the  church  has  been  agitated  with  the 
question,  in  what  sense  and  for  what  reason  is  Jesus 
Christ  called  the  Son  of  God.  I  do  humbly  confess, 
that,  to  me  the  answer  is  so  plain,  so  easy,  so  certain, 
if  the  most  remarkable  mistakes  had  not  been  com- 
mon, with  the  best  and  wisest  men,  I  would  hardly 
have  believed  a  mistake  here  to  be  possible.  Take 
another  instance  as  remarkable.  Mark  ix,  31.  "Jesus 
Christ  taught  his  disciples  and  said  unto  them,  the 
Son  of  man  is  delivered  into  the  hands  of  men,  and 
they  shall  kill  him,  and  after  that  he  is  killed,  he  will 
rise  the  third  day."  What  can  be  more  plain,  more 
easy,  more  certain,  than  the  meaning  of  this  passage? 
"But  they  understood  not  the  saying,  and  were  afraid 
to  ask  him."  What  then  could  they  understand?  Yet 
they  were  good  and  great  men.  So  are  they  good  and 


108 

great  men  who  mistake  the  sonship  of  Jesus  Christ, 
Afterwards,  when  Jesus  Christ  was  killed,  instead  of 
expecting  his  resurrection  on  the  third  day,  as  they 
might,  with  every  reason  of  hope  and  triumph,  they 
gave  up  his  cause  as  lost,  lost,  for  ever  lost. 

Now  listen  to  Luke  i,  35,  and  see  if  it  be  possible 
to  mistake  his  meaning.  "And  the  angel  answered 
and  said  unto  her,  the  Holy  Ghost  shall  come  upon 
thee,  and  the  power  of  the  highest  shall  overshadow 
thee,  THEREFORE,  also,  that  holy  thing,  or  holy  per- 
son, which  shall  be  born  of  thee,  shall  be  called  the 
Son  of  God."  Now  is  it  possible  that  the  meaning 
should  be  misunderstood,  or  that  any  mortal  doubt 
why  Jesus  Christ  is  called  the  Son  of  God?  The 
power  of  the  highest  shall  overshadow  thee,  therefore, 
thy  child  shall  be  called  the  Son  of  God.  In  one 
word,  on  account  of  his  miraculous  conception  he  is 
the  Son  of  God.  Could  man,  could  angel,  could 
Deity,  express  himself  more  intelligibly?  Why  then 
all  this  dispute  respecting  the  Son  of  God?  Why  will 
men  run  back  to  the  beginning  of  eternity,  and  dis- 
tract their  minds  with  the  notion  of  an  everlasting 
generation,  which  is  an  everlasting  impossibility,  when 
the  Bible  has  explained  the  subject  in  a  different  man- 
ner, but  never,  in  a  single  instance,  mentioned  an 
eternal  Son,  nor  an  everlasting  generation?  They 
take  away  the  man  Christ  Jesus,  our  kinsman,  our 
brother,  who  is  touched  with  the  feeling  of  our  infir- 
mities, and  I  know  not  where  they  have  laid  him. 

IV.  Was  Jesus  Christ  man,  then  we  may  all  learn 
what  we  may  be,  and  what  we  ought  to  be.  See 
him,  as  a  son,  subject  to  his  parents;  at  twelve  years 


109 

of  age,  hear  his  wonderful  questions;  see  him  ad- 
vancing in  knowledge,  growing  in  favour  with  God 
and  man.  As  a  learner,  see  him  attending  all  the 
rites  and  ordinances  of  his  church,  seeking  baptism, 
and  fulfilling  all  righteousness.  As  a  teacher,  he 
speaks  as  never  man  spake.  The  sturdy  unbeliever 
listens,  his  mind  is  enlightened,  his  heart  is  softened, 
his  marble  eye  weeps,  his  limbs  tremble,  and  he  be- 
comes a  new  man.  He  blesses  Jesus  as  his  faithful 
minister,  comforter,  and  Saviour.  His  doctrine  drops 
as  the  rain,  the  people  are  awakened,  sanctified,  and 
prepared  for  glory. 

See  him,  going  from  one  hospitable  door  to  another. 
He  eats  and  drinks  with  those  who  receive  him  with 
open  arms.  But  while  he  receives  the  bounty  of  his 
friends,  his  silent  prayers  ascend  to  heaven  for  their 
prosperity,  for  their  comfort,  and  for  their  salvation. 
While  he  receives  the  tokens  of  their  respect,  he  heals 
their  sick,  he  instructs  their  families,  he  saves  their 
souls.  He  goes  about  doing  good.  When  the  ear 
heard  him,  then  it  blessed  him;  when  the  eye  saw 
him,  then  it  gave  witness  to  him.  He  delivered  the 
poor,  who  cried,  and  the  fatherless,  and  him  that  had 
none  to  help  him.  The  blessing  of  him  that  was 
ready  to  perish  came  upon  him,  and  he  caused  the 
widow's  heart  to  sing  for  joy.  He  was  eyes  to  the 
blind,  and  feet  to  the  lame.  He  pardoned  the  trem- 
bling penitent,  he  comforted  the  weeping  mourners, 
he  raised  the  dead.  When  he  was  reviled  and  abused, 
he  returned  not  railing  for  railing;  he  blessed  those 
who  cursed  him,  he  prayed  for  his  murderers.  He 


110 

died  for  us,  while  we  were  yet  enemies,  to  save  us 
from  the  wrath  of  God,  to  save  us  from  hell.  Ho- 
sanna  to  this  Son  of  David!  O  give  thanks  unto  the 
Lord  for  he  is  good,  for  his  mercy  endureth  for  ever. 
Let  every  thing,  which  hath  breath,  praise  the  Lord. 
Bless  the  Lord,  oh  my  soul.  Praise  ye  the  Lord. 


HEBREWS  xi,  33. 
Who  through  Faith  subdued  kingdoms. 

THE  mysterious  power  of  God  is  manifest  in  pro- 
ducing sublime  effects  by  inadequate  causes ;  stupen- 
dous events  by  trivial  means.  Moses  lifts  his  rod, 
and  the  Red  sea  is  divided.  Joshua  says,  "  Sun, 
stand  thou  still ;"  and  the  planets  stop  in  their  course. 
A  little  clay  opens  the  eyes  of  a  blind  man,  and  the 
faith  of  a  mother  expels  a  demon  from  her  daughter. 
The  faith  of  feeble  mortals  is  an  efficacious  engine 
of  God,  in  governing  the  world.  The  faith  of  David 
puts  to  flight  the  armies  of  Philistia.  The  faith  of 
Noah  preserves  the  wreck  of  the  human  race,  again  to 
cover  the  earth  with  the  dwellings  of  joy.  The  faith 
of  Abraham  produces  a  race  of  believers,  to  the  end 
of  the  world.  Faith  subdues  kingdoms,  stops  the 
mouths  of  lions,  quenches  the  violence  of  fire.  If 
eminent  advantages  do  result  from  faith,  the  fact 
should  be  proclaimed  for  the  encouragement  of  be- 
lievers, for  the  conviction  of  unbelievers.  It  is,  there- 
fore, the  religious  duty  of  Christians  not  only  to 


112 

believe,  or  exercise  faith,  but  to  learn  its  benefits. 
In  gospel  faith,  God  proposes  a  benefit  as  well  as  a 
duty.  Those,  therefore,  who  stop  at  the  duty,  with- 
out a  distinct  view  of  the  blessings,  rob  themselves  of 
immense  privileges  and  consolations.  Excepting 
some  general  convictions  that  faith  will  save  the  soul, 
its  blessings  are,  I  think,  little  known  or  examined. 
If  there  be  other  blessings  besides  salvation,  it  is 
important,  according  to  the  value  of  those  blessings, 
that  they  be  distinctly  ascertained.  A  person  may 
possess  the  richest  gems  and  jewels;  but  not  knowing 
their  value,  they  may  be  useless  to  him.  The  richest 
cordials  may  produce  no  benefit  when  the  physician 
is  unacquainted  with  their  effects.  The  quadrant, 
and  telescope,  and  compass,  so  essential  in  astronomy 
and  navigation,  are,  in  the  hands  of  ignorance,  merely 
so  much  wood  and  glass,  brass  and  iron.  So  a  person 
may  be  a  believer,  but  not  knowing  all  the  advantages 
of  faith,  he  may  lose  vast  comforts  and  blessings. 

I  proceed  to  mention  a  few  advantages  of  faith, 
after  explaining  what  faith  is.  "  Faith  is  a  cordial 
belief  of  the  divine  oracles;"  or  according  to  the  per- 
fect definition  of  the  apostle,  "  Faith  is  the  substance 
of  things  hoped  for,  and  the  evidence  of  things  not 
seen.*'  Faith  brings  near  those  things  W7hich  are  far 
off,  and  gives  the  substance,  gives  the  enjoyment  of 
the  object,  before  it  is  possessed.  Faith  is  itself  evi- 
dence of  the  fact.  Faith  that  we  shall  enjoy  a  blessing, 
is  proof  of  its  being  on  the  way.  The  words  trans- 
lated "  evidence  of  things  not  seen,"  according  to 
many  learned  men,  is  "  a  strict  proof  or  demonstra- 
tion." Faith  is  a  strict  proof,  or  demonstration, 


113 

a  certainty,  that  the  thing  will  take  place.  Faith  in 
God  that  an  event  will  take  place,  is  a  demonstration 
that  it  will  take  place,  and  emboldens  the  believer  to 
act  accordingly.  Jonathan  believed  in  God,  that  he 
and  his  armour  bearer  should  take  a  whole  garrison. 
He  proceeded  to  act  according  to  that  faith.  The 
result  justified  the  faith.  Because  Antinomians 
and  enthusiasts  have  been  fools,  and  fired  their  minds 
with  false  raptures  and  visions  of  glory,  we  must  not 
rob  ourselves  of  hopes  and  joys  which  rest  on  the 
promises  of  God. 

The  objects  of  faith  are  extensive  and  general. 
A  man  may  believe,  not  only  to  the  saving  of  his  soul ; 
but  he  may  have  equal  faith  that  God  will  grant  him 
numerous  other  favours.  Like  the  men  going  into  the 
furnace  of  Nebuchadnezzar,  he  may  believe  that  God 
will  deliver  him  from  his  fiery  trials.  Like  Jacob  he 
may  believe  that  God  will  prosper  his  journey  through 
life,  and  spread  his  table  with  plenty.  But  we  hasten 
to  mention  some  of  the  privileges  and  blessings  of 
faith. 

I.  We  hardly  need  mention  that  the  man  of  faith 
believes  to  the  saving  of  his  soul. 

Notwithstanding  his  unworthiness  and  his  crimson 
guilt,  since  the  Redeemer  has  come,  since  atonement 
has  been  made,  the  believer  trusts  in  God  for  pardon 
and  eternal  life.  Looking  back  to  his  guilty  life,  he 
believes  that  Jesus  Christ  has  borne  his  sins  in  his 
own  body,  and  that  by  his  stripes  he  is  healed.  He 
looks  forward  to  the  dark  valley,  and  the  shadow  of 
death,  and  believes  that  God  will  support  and  save 
him.  He  believes  that  he  shall  be  admitted  to  mount 
15 


114 

Zion,  the  city  of  the  living   God.     He  is  admitted. 
Such  is  the  efficacy  of  faith  ;  it  saves  the  soul. 

II.  Faith  in  Jesus  Christ  enables  the  believer  to 
resist  temptation.  In  a  world  of  temptation,  where 
sin  and  ruin  lurk  in  every  path,  how  precious  is  the 
shield  that  repels  the  allurements  of  the  world,  the 
flesh,  and  the  adversary  ! 

See  Joseph  in  Egypt.  His  master  is  abroad.  The 
garden  of  voluptuous  pleasure  is  open ;  the  bower  of 
secresy  is  formed.  Youth  and  beauty  unite,  and 
urge  him  to  seize  the  cup  of  delight,  to  riot  in  sensual 
pleasure.  But  he  believes  in  God.  He  believes  the 
promises,  and  the  threatenings  of  God.  Faith  saves 
him  from  guilt  and  ruia. 

David  finds  Saul,  his  enemy  once  and  again,  asleep, 
and  defenceless.  In  a  moment  he  might  have  slain 
him.  The  world  would  have  justified  him ;  the 
world  would  have  praised  and  applauded  him.  He 
would  have  secured  the  royal  treasures ;  he  would 
have  delivered  himself  from  a  murderous  enemy ; 
he  would  have  secured  the  kingdom  to  himself.  Who 
would  not  have  given  the  fatal  thrust  to  have  freed 
himself  from  such  malignant  persecutions,  to  have 
secured  such  a  mighty  empire  ?  Yet  David,  com- 
forted and  supported  by  faith  in  God,  willingly  suffers 
his  enemy  to  escape  unhurt- 
Job,  deprived  of  his  children,  robbed  of  his  property, 
robbed  of  his  reputation,  instead  of  cursing  God,  says, 
"The  Lord  gave,  and  the  Lord  hath  taken  away; 
blessed  be  the  name  of  the  Lord.  Such  is  the  power 
of  faith  to  defend  the  soul  against  temptation. 


115 

III.  Faith  enables  the  believer  to  do  what  he 
would  have  thought  impracticable  or  absurd.  "  I  can 
do  rall  things,  cries  faith,  through  Christ  Jesus  who 
strengtheneth  me."  "  If  I  go  through  the  water,  it 
will  not  overflow  me.  If  I  go  through  the  fire,  it 
will  not  kindle  upon  me." 

On  the  truth  of  God's  word,  Noah  anticipated  the 
deluge.  He  had  no  other  evidence  of  such  an  event, 
nor  was  it  so  probable,  as  a  thousand  things  which 
are  daily  disregarded.  We  have  more  evidence  that 
it  shall  go  well  with  the  righteous,  and  ill  with  the 
wicked,  that  the  way  of  wisdom  is  pleasant,  and  the 
way  of  transgressors  hard ;  yet  how  few  believe,  or 
are  influenced  by  these  truths. 

But  Noah  believed,  and  therefore  went  to  the  forest, 
cut  down  the  trees,  collected  and  hewed  the  timber, 
and  built  a  huge  ship,  probably  on  dry  land.  Had  he 
not  been  impelled  by  faith,  would  he  have  done  this  ? 

Could  Moses,  could  any  man  of  a  sound  mind,  not 
animated  by  faith,  have  led  the  unarmed  mob  of  Israel 
from  Egypt,  pursued  by  the  royal  army  ?  Could  any 
mind,  not  transported  by  faith,  have  left  the  solid  shore 
to  tread  the  bottom  of  the  miry  deep  ?  The  army  of  the 
Midianites  and  the  Amalekites  was  immense.  Their 
camels  were  without  number  ;  yet  Gideon  with  only 
three  hundred  men,  attacked  and  drove  them  from  the 
field.  What  but  faith  could  rouse  Deborah,  a  wise 
and  peaceful  woman,  to  lead  the  armies  of  Israel  to 
battle,  and  to  victory  ?  Would  any  persons  in  their 
senses  have  entered  on  such  expeditions,  unless  raised 
above  mortal  views,  by  that  faith  which  is  the  evi- 
dence of  things  not  seen  ?  Faith  of  this  sort  has  been 


116 

displayed  by  the  pious  in  every  age,  from  the  begin- 
ning of  the  world  to  the  present  day.  I  will  mention 
a  single  instance  in  comparatively  modern  times. 

If  we  exclude  faith  from  his  character,  the  conduct 
of  Martin  Luther  was  folly  and  rashness  in  attempting 
the  reformation  of  the  papal  church.  While  the 
laws  of  his  country  condemn  him ;  while  the  spir- 
itual tribunals,  the  most  frightful  of  all  tribunals,  are 
preparing  their  racks  and  their  fires ;  while  the  thun- 
ders of  the  Roman  pontiff  are  bursting  on  his  head, 
what  has  he  to  hope  ?  Could  any  thing  but  that  faith 
which  is  the  substance  of  things  hoped  for,  calm  his 
fears,  sustain  his  course,  fire  his  zeal  in  view  of  judges, 
and  princes,  in  view  of  torture  and  death  ?  Faith 
changes  rashness  into  prudence,  presumption  into 
wisdom.  Faith  elevates  man  above  himself;  the 
timid  become  bold  ;  the  feeble  are  made  strong ;  the 
lukewarm  are  fired  with  a  holy  zeal. 

IV.  Faith  may  deliver  the  believer  from  the  great- 
est evils,  and  procure  the  most  valued  blessings. 

Believers  often  sigh  and  weep  in  a  dungeon  of 
despondency  ;  because  they  are  unconscious  of  the 
power  to  unlock  their  prison  door.  They  forget  the 
promise  made  to  faith ;  they  forget  the  sword  of  the 
Spirit.  How  many  are  bowed  down  under  their  bur- 
dens, unconscious  of  their  spiritual  strength  to  throw 
them  off,  unconscious  of  their  power  with  God. 

So  Jacob  mourned  ;  "  All  these  things  are  against 
me."  So  for  a  time,  David  mourned ;  "  I  shall  one 
day  fall  by  the  hand  of  my  enemy."  So  pious  Chris- 
tians, and  faithful  ministers  often  tremble  at  the  sight 
of  their  enemies.  Not  so  do  they, — not  so  did  David 


117 

always  tremble.  By  degrees  his  faith  rises,  his  hope 
becomes  strong.  Though  he  had  been  discouraged 
and  perplexed ;  though  he  had  been  persecuted  and 
hunted  as  a  partridge  in  the  woods  of  Judea, — a  step 
between  him  and  death, — his  enemy  ready  to  devour 
him — yet  his  faith  triumphs.  His  light  breaks  forth, 
like  the  splendours  of  a  morning  sun,  after  a  night  of 
storm.  He  believes,  though  he  does  not  know  how, 
that  God  will  destroy  Saul.  "  As  the  Lord  liveth," 
saith  he,  "  the  Lord  shall  smite  him  ;  or  his  day  shall 
come  to  die ;  or  he  shall  descend  into  battle  and  per- 
ish." He  believes  that  somehow  God  will  deliver 
him  from  his  enemy. 

Unless  we  ascribe  this  to  faith,  it  was  presumption, 
it  was  impiety  ;  it  was  murder  to  foretell  the  death  of 
his  enemy.  Such  is  the  power  of  faith  to  repel  the 
evils  of  life,  when  exerted  by  an  injured,  persecuted 
servant  of  God. 

Now  see  its  power  in  the  soul  of  a  sick  and  dying 
man.  Hezekiah  wras  sick  unto  death.  His  sentence 
is  pronounced.  Isaiah  comes  to  him,  and  says, 
"Thus  saith  the  Lord;  Set  thine  house  in  order ; 
for  thou  shalt  die,  and  not  live."  What  could  be 
more  absolute,  what  more  dreadful !  Hezekiah  was 
surprized  and  amazed.  He  was  not  yet  satisfied  with 
life  ;  he  was  not  convinced  that  the  best  time  for  his 
departure  had  come ;  he  was  not  willing  to  die  ;  he 
could  not  be  willing.  His  mind  rose;  he  exercised 
that  triumphant  faith  which  every  good  man  may.  "  I 
beseech  thee,  oh  Lord,  remember  how  I  have  walked 
before  thee  in  truth,  and  with  a  perfect  heart,  and  have 
done  that  which  is  good  in  thy  sight."  He  could  speak 


118 

no  more,  though  his  heart  was  yet  full, — "  and  Heze- 
kiah  wept  sore."  What  next  ?  Before  Isaiah  was 
out  of  the  house,  he  hears  a  voice,  "  Turn  again,  tell 
Hezekiah,  I  have  heard  thy  prayer,  I  have  seen  thy 
tears ;  I  will  heal  thee  ;"  thou  shalt  recover.  Such 
is  the  power  of  faith  on  a  sick  bed.  It  wrests  the 
prisoner  from  the  king  of  terrours ;  delivers  him  from 
the  agonies  of  dissolution,  brings  him  back  from  the 
gates  of  death,  saves  him  from  the  opening  grave  ! 

A  law  was  made,  signed  and  sealed,  in  Shushan, 
that  all  the  Jews  should  be  destroyed.  It  was  a  law 
of  the  Medes  and  Persians.  It  could  not  be  altered. 
All  the  power  of  the  empire  was  armed  to  execute  the 
law.  According  to  human  calculations,  not  a  ray 
of  hope  cheered  the  dreadful  scene. 

The  faith  of  Mordecai  is  unshaken.  In  spite  of 
laws,  in  spite  of  armies,  he  believes  that  Israel  will 
be  saved.  He  requests  his  kinswoman  to  devote  three 
days  to  fasting  and  prayer.  He  assures  her  that  if 
she  neglects  her  duty,  "  Deliverance  shall  come  from 
another  quarter."  His  faith  prevails ;  the  church 
escapes  the  edge  of  the  sword. 

All  the  citizens  of  Nineveh  with  her  royal  court, 
might  be  summoned  to  the  bar,  to  support  the  efficacy 
of  faith.  But  I  hasten  down  to  the  Gospel  age, 
where  nothing  is  found  too  hard  for  God, — where  it  is 
found  that  whatever  men  believe,  that  he  performs  for 
them.  Matt.  xv.  Christ  says  to  the  Syrophenician 
woman,  "  Great  is  thy  faith,  be  it  unto  thee  even  as 
thou  wilt."  Dr.  Clarke,  remarking  on  this  passage, 
says,  "Persevering  faith,  and  prayer  are  next  to 
omnipotent.  No  person  can  thus  pray  and  believe 


119 

without  receiving  all  his  soul  requires."  Mr.  Henry 
says,  "  Be  it  unto  thee — I  can  deny  thee  nothing  ; 
take  what  thou  earnest  for.  Great  believers  may 
have  what  they  will  for  asking."  The  same  doctrine 
is  enforced  Matt,  viii,  13.  "  Go  thy  way,  and  as  thou 
hast  believed,  so  be  it  done  unto  thee."  Their  faith 
is  the  exact  measure  of  their  blessing.  What  you 
believe  you  shall  receive ;  it  is  precisely  the  thing 
which  shall  be  given  you.  On  this  passage  Mr. 
Henry  remarks  again.  "  Christ  gave  the  centurion  a 
blank.  Be  it  done  unto  thee  as  thou  believest.  Yet 
what  was  said  to  him  is  now  said  to  us."  See  here 
the  power  of  faith ;  as  Christ  can  do  what  he  will, 
so  an  active  believer  may  have  what  he  will  from 
Christ.  You  may  enlarge  their  faith  to  any  extent, 
all  shall  be  given  you.  Accordingly  a  very  learned 
commentator  adds,  "  According  to  thy  faith  be  it  done 
unto  thee,  is  a  general  rule  of  God's  dealings  with  man- 
kind. God  is  the  same  in  present  time  as  in  ancient 
days,  and  miracles  of  healing  may  be  wrought  on  our 
own  bodies  and  souls,  and  on  those  of  others  by  the 
instrumentality  of  faith.  My  friends,  is  not  God  the 
same  ?  is  not  faith  the  same  ?  is  not  Christ  the  same  ? 
is  not  the  promise  the  same  ?  I  ask  then,  I  anxiously 
ask,  why  the  blessings  of  faith  from  Jesus  Christ  should 
not  be  the  same  ?  the  same  in  all  ages  ?  You  need 
not  be  apostles,  you  need  not  perform  miracles.  Bar- 
timeus  did  not  perform  a  miracle.  He  merely  believed 
that  Jesus  Christ  was  able  to  open  his  eyes.  Jesus 
Christ  is  now  able,  and  you  need  do  no  more,  than 
humble  believers  did  under  the  Old  and  New  Testa- 
ment. They  had  faith  in  God  and  Christ,  that  they 


120 


were  able  to  cure  their  leprosy,  to  heal  their  maladies, 
and  that  they  should  experience  such  favours.  There- 
fore Christ  did  actually  confer  such  favours.  He  is 
still  the  same,  his  promises  are  the  same,  and  it  is  only 
for  believers  to  be  the  same,  and  then  the  same  bless- 
ings will  follow  from  their  faith. 

o 

Matt.  xvii.  The  disciples  inquire,  "  Why  could  not 
we  cast  him  out  ?"  Answer.  "  Because  of  your  un- 
belief;" or,  as  it  is  in  many  manuscripts  and  versions, 
"  because  of  the  littleness  of  your  faith."  The  disci- 
ples had  saving  faith ;  but  they  had  not  faith  in  this 
particular  instance.  Or  it  was  weak  and  doubtful, 
owing,  perhaps,  to  some  peculiar  malignity  in  the 
case.  Such,  doubtless,  is  the  infelicity  of  thousands 
of  saints.  They  have  saving  faith,  but  like  Christian 
in  the  den  of  giant  Despair,  they  have  not  faith  to 
relieve  themselves  froln  temporary  evils. 

The  doctrine  of  faith  is  repeated  in  language 
stronger  than  any  which  I  have  used,  in  Mark  9.  "  If 
thou  canst  believe  ;  all  things  are  possiblp  to  him  that 
believeth." 

The  man  had  said  to  Christ,  "  If  thou  canst,"  if  thou 
art  able  "  to  do  any  thing,  have  compassion  on  us,  and 
help  us."  Christ  replies,  The  difficulty  is  not  in  my 
want  of  power.  If  there  be  any  difficulty,  it  is  your 
want  of  faith.  If  you  can  believe  the  fact,  then  all 
your  desire  shall  be  accomplished. 

In  perfect  unison  with  this,  Christ  says  to  his  dis- 
ciples, "  If  you  have  faith  and  doubt  not,  ye  shall  say 
to  this  mountain,  be  thou  removed  and  cast  into  the 
sea."  Though  this  need  not  be  understood  literally, 
because  it  was  a  proverbial  expression  ;  still  it  signi- 


121 

lied  the  removal  of  the  greatest  evils  of  life.  In  this 
sense  the  Rabbis  were  termed  "  Rooters  up  of  moun- 
tains ;"  that  is,  they  could  solve  the  most  difficult 
questions.  So  faith,  however  small,  like  a  grain  of 
mustard  seed,  will  conquer  the  greatest  evils. 
Again,  "  Whatsoever  things  ye  desire  when  yc 
pray,  believe  that  ye  receive  them,  and  ye  shall 
have  them  ;"  verily  I  say  unto  you  ye  shall  have  them. 

But,  perhaps,  it  may  be  inquired,  "  How  shall  we 
distinguish  between  things  attainable,  and  things  which 
are  impossible  ?  We  can  have  no  reasonable  assu- 
rance, without  a  promise  ;  but  now  we  seldom  or 
never  have  a  promise,  in  any  particular  case."  To 
this  we  need  only  one  word  of  reply.  A  general 
promise  is  just  as  binding  on  the  part  of  God,  and 
gives  as  strong  a  claim  on  the  part  of  the  creature  as  a 
particular  promise.  "  Whatsoever  ye  ask  the  Father 
in  my  name,  he  will  do  it  for  you,"  is  a  ground  of  as 
strong  confidence,  whatever  be  desired,  as  the  partic- 
ular promise,  "The  prayer  of  faith  shall  save  the 
sick."  We  rest  on  the  general  promise. 

V.  Faith  displays  her  mysterious  power  in  the 
support,  the  consolation,  and  triumph,  which  she 
affords  believers  in  the  unavoidable  evils  of  human 
life. 

Notwithstanding  the  commendations  of  faith,  and 
her  mighty  power,  it  must  be  carefully  remembered, 
that  faith  is  always  reasonable ;  its  object  must  be 
consistent  with  the  divine  glory;  and  the  general 
good.  But  often  the  removal  of  our  evils  hath  no 
such  tendency ;  but  the  general  good,  and  even  our 
personal  welfare,  on  the  whole,  require  our  endurance 
16 


122 

of  the  evil.  A  thousand  cases  might  be  described, 
where  some  thorn  in  the  flesh  is  necessary  for  the 
individual,  where  some  domestic  trouble  is  salutary 
for  the  family,  where  some  public  calamity  is  useful 
to  the  nation.  In  such  circumstances,  it  is  not  possi- 
ble to  exercise  Gospel  faith,  for  the  removal  of  such 
evils.  This  concession  does  not  weaken  the  power 
of  faith ;  because  no  faith  is  ever  exercised  in  such  a 
case.  Faith  is  not  to  be  blamed  for  not  being  able 
to  accomplish  what  she  never  attempts,  and  what  she 
ought  not  to  attempt. 

In  Egypt  Joseph  endured  much  evil ;  his  father 
endured  much  evil  from  his  absence ;  but  all  was 
meant  for  good.  A  faith  which  had  opened  the  house 
of  bondage,  and  hurried  Joseph  back  to  his  father's 
bosom,  would  have  been  a  rash,  a  baleful  faith. 

What  then,  after  all,  is  the  benefit  of  faith,  if  it  will 
not  remove  all  the  evils  of  life  ?  Much  every  way. 
Faith  will,  or  may  remove  all  the  evils  which 
ought  to  be  removed.  More  than  this,  faith  sustains 
the  soul  under  those  evils  which  are  unavoidable, 
which  are  necessary,  which  are  beneficial.  Faith  is 
not  less  glorious  in  the  strength  which  she  imparts, 
than  in  the  deliverance  which  she  brings.  She  is  not 
less  glorious  in  sustaining  St.  Paul  under  his  perils 
and  persecutions,  than  in  leading  St.  Peter,  at  mid- 
night, from  his  dungeon  and  his  fetters. 

Where  is  a  sight  more  sublime,  where  a  voice 
more  celestial,  than  breaks  from  the  lips  of  faith, 
touched  with  a  coal  from  the  holy  altar ?  "I  take 
pleasure  in  infirmities,  in  reproaches,  in  necessities, 
in  persecutions,  in  distresses  for  Christ's  sake.  I  have. 


learned  in  whatsoever  state  I  am,  therewith  to  be 
content.  I  glory  in  tribulation.  I  am  ready  not  only 
to  be  bound,  but  also  to  die.  I  desire  to  depart  to  be 
with  Christ."  Such  is  the  celestial  power  of  faith.  • 


REFLECTIONS. 


I.  We  live  in  a  day  of  weak  faith.     Men,  by  their 
faith,  just  save  their  souls.     Hence  the  glory  and 
invincible  efficacy  of  faith  are  supposed  to  be  limited 
to  the  apostolic  age,  or  the  first  three  hundred  years 
of  Christianity. 

The  propensity  is  universal  among  mankind,  to 
accommodate  the  meaning  of  Scripture  to  their  own 
experience.  Every  thing  beyond  their  own  views,  is 
thought  to  be  enthusiasm  or  extravagance.  When 
people  have  only  superficial  convictions  of  sin,  the 
doctrines  of  universal  depravity,  of  regeneration,  and 
future  punishment  are  denied  or  explained  away. 
Thus  they  perceive  no  necessity  of  atonement,  and 
deny  the  divinity  of  the  Saviour. 

So  is  it  with  faith  ;  men  are  weak  in  faith ;  hence 
they  deny  that  such  a  powerful  faith  is  exemplified, 
or  required  in  the  gospel. — Happily  the  oracles 
of  God  remain  unaltered,  and  doubtless  they  will  be 
more  clearly  understood,  and  the  power  of  faith 
be  again  acknowledged,  as  the  light  of  the  millennial 
day  advances.  Then  will  men  be  strong  in  faith, 
and  plead  like  Abraham,  and  prevail  like  Jacob,  while 
wonders  of  grace  will  follow. 

II.  Saving  faith  is  not  inferiour  to  the  faith  of  mir- 
acles.    It  may  accomplish  more ;  it  wodks  by  love. 


124 

and  purities  the  heart,  it  saves  the  soul.  It  is  there- 
fore superiour  to  the  faith  of  miracles.  This  may 
leave  the  heart  destitute  of  every  grace.  Gospel 
faith  sanctifies  the  heart,  gives  it  a  claim  to  eternal 
life ;  and  produces  all  reasonable  wonders  and  mira- 
cles. Faith  is  rational;  its  object  is  suitable  and 
proper,  and  for  the  divine  glory.  As  long  as  miracles 
had  this  character,  they  were  produced  by  faith. 
When  they  became  unnecessary,  or  unreasonable* 
they  ceased ;  but  whatever  thing  or  event  may  now 
be  reasonable,  and  for  the  divine  glory,  is  still  a 
proper  object  of  faith,  and  may  be  produced  by  faith. 
Indeed,  I  do  not  believe,  that  any  precise  line  can  be 
drawn,  between  events  deemed  natural,  and  those 
which  are  supernatural.  We  do  not  by  this  mean 
that  they  can  never  be  distinguished.  When  Laza- 
rus rises  from  his  grave,  we  are  sure  of  a  miracle. 
When  Ahab  is  wounded  in  battle,  we  think  only  of  a 
natural  effect.  Betwreen  these  may  be  many  cases  of 
a  doubtful  nature.  Was  the  recovery  of  Hezekiah, 
was  the  birth  of  Isaac,  was  the  preservation  of  Daniel, 
natural  or  miraculous?  You  do  not  certainly  know. 
Both  classes  of  events  are  produced  by  the  agency  of 
God  ;  both  may  be  the  effect  of  faith  ;  the  scriptures 
make  no  distinction ;  they  unite  and  blend  like  the 
colours  of  the  rainbow.  How  then  shall  they  be 
distinguished  ? 

By  faith  Abel  offered  an  acceptable  sacrifice.  By 
faith  Noah  built  an  ark,  and  Abraham  travelled  to 
Canaan.  These  were  natural  actions.  By  faith 
Moses  passed  through  the  Red  Sea,  by  faith  the  Walls 
of  Jericho  fell.  These  were  miraculous  ;  but  the  Holy 


[25 

Scriptures  make  no  distinction,  they  are  blended  to- 
gether in  the  same  sentence.  All  are  ascribed  to  faith, 
and  to  tile  same  sort  of  faith  ;  no  distinction  is  made. 
The  essence  of  faith  is  ever  the  same  ;  it  may  be  im- 
mensely varied  in  degree  in  different  individuals,  in 
different  characters  and  ages  of  the  world. 

There  may  not  be  the  same  reason  for  wonderful 
events  in  every  age ;  then,  as  faith  is  always  rational, 
the  same  events  will  not  be  produced  in  every  age. 
Still  the  nature  of  faith  is  unchangeable,  and  is  prob- 
ably producing  more  glorious  effects  in  every  age  than 
the  world  believe  or  imagine.  If  we  are  straitened, 
if  we  are  circumscribed  to  small  things,  we  are  not 
strairened  in  God,  nor  by  the  nature  of  faith  ;  but  by 
our  unbdief,  or  the  weakness  of  our  faith. 

Do  any  say,  it  is  impossible  that  such  great  effects 
as  those  which  have  been  mentioned,  can  result  from 
faith.  I  only  ask,  what  event  is  greater  or  more 
wonderful  than  the  salvation  of  a  lost  sinner  ?  the 
spiritual  resurrection  of  souls  dead  in  trespasses  and 
sins  ?  If  God  give  this  greater  salvation  to  our  faith, 
why  then  should  it  be  thought  a  thing  incredible,  that 
faith  should  produce  less  wonderful  effects  ? 

II.  The  subject  calls  upon  us,  and  encourages  us 
to  enlarge  and  strengthen  our  faith  in  Jesus  Christ. 
Is  not  the  world,  and  are  not  we,  miserably  deficient  ? 
Where  is  that  unmixed  confidence  in  God  which  his 
word  justifies,  which  his  word  requires,  which  his 
word  commands  ?  Like  the  church  at  Sardis,  have 
we  not  a  name  to  live,  while  we  are  really  dead  ? 
Like  the  church  at  Laodicea  do  we  not  imagine  our- 
selves zealous,  and  rich  in  morals  and  missionary 

- 


126 

sacrifices,  while  we  are  lukewarm  ?  Where  are  those 
fruits  of  our  faith  which  Noah,  and  Daniel,  and  Job 
received  in  handfuls  ? 

Let  us  then  fix  our  attention  on  what  is  most 
important,  most  desirable ;  let  us  dwell  on  the  object, 
till  we  see  all  its  excellencies ;  then  let  us  believe, 
believe  that  God  is  able  and  willing  to  bestow  this 
important  and  desirable  object ;  ask  him,  believing 
that  he  will  hear  you,  and  the  thing  shall  be  accom- 
plished. Like  Solomon,  ask  for  much,  and  more  shall 
be  given  you.  What  a  man  soweth,  that  shall  he 
reap. 

Refuse  nothing  to  Jesus  Christ,  and  he  will  refuse 
nothing  to  you.  Devote  yourselves  to  God,  and  believe 
his  promises  ;  exercise  the  faith  of  patriarchs  and 
apostles,  and  your  rewards  and  consolations  shall  be 
as  great  as  those  of  patriarchs  and  apostles,  who 
through  faith  subdued  kingdoms,  wrought  righteous- 
ness, obtained  the  promises,  escaped  the  edge  of  the 
sword,  received  their  dead  raised  to  life  again! 

Faith  is  the  gift  of  God.  Will  God  give  faith  only 
to  disappoint,  to  confound,  and  shame  the  believer  ? 
All  great  and  mighty  impulses  of  the  mind,  while 
founded  in  reason,  are  the  gift  of  God.  The  inge- 
nious skill  of  Bezaleel,  and  the  daring  enterprise  of 
Cyrus,  were  the  gift  of  God.  Thence  we  see  that 
the  natural  hope  and  confidence,  or  faith,  of  natural 
men,  concerning  worldly  things  are  the  gift  of  God. 

These  mighty  affections  of  the  heart  are  inspired 
by  God,  to  produce  great  and  lasting  effects,  in  the 
divine  government.  Unless  their  legitimate  and  spon- 
taneous effects  be  realized,  these  mighty  powers  are 


127 

useless  and  dangerous.  A  potent  cause,  not  producing 
its  effects,  is  an  absurdity,  and  a  reproach  to  its  author. 
Such  a  solecism  never  does  take  place.  Historic 
facts  will  show  what  wonderful  effects  have  been 
produced  by  a  mere  natural  or  physical  faith.  Can 
we,  then,  too  highly  estimate  the  faith  of  the  Gospel  ? 
Is  a  man  disappointed  in  his  reasonable  arrangements 
and  expectations  ?  It  is  because  he  did  not  desire 
and  believe  with  ardour.  He  was  not  animated  with 
that  love,  which,  sooner  or  later,  grasps  the  object  to 
which  it  aspires.  Those  who  have  faith  in  nothing, 
will  achieve  nothing.  Feeble  minds  there  are,  who 
have  no  faith  in  themselves,  in  man,  in  God.  But 
faith  is  power.  Thirty-five  thousand  Greeks  had 
confidence  in  their  commander;  and  they  followed 
Alexander  to  the  conquest  of  the  world.  An  oracle 
gave  the  universe  to  the  Romans ;  the  Romans  be- 
lieved the  promise,  and  gained  the  empire  of  the  uni- 
verse. Columbus  believed  in  the  existence  of  a  new 
world  ;  and  a  new  world  rose  from  the  bosom  of  the 
ocean  before  him.  Shall  we  not  then  exalt  our  views 
of  Christian  faith  ?  Shall  we  not  say  of  all  believers 
what  St.  Ambrose  said  of  the  martyrs,  "  Without 
armies,  without  legions,  they  vanquish  tyrants,  tame 
lions,  take  from  fire  its  vehemeuce,  and  its  edge  from 
the  sword."  Shall  we  not  then  aspire  to  their  faith  ? 
Is  not  the  same  faith  required  of  us  ?  Are  not  the 
same  promises  made  to  us  ?  Shall  we  not  soon,  very 
soon,  be  in  perishing  need  of  the  same  faith  ? 

Look  then  to  the  examples  of  Noah  and  others. 
Noah  saw  the  storm  gathering,  the  lightning  blazing, 
and  the  hills  trembling.  The  windows  of  heaven  are 


128 

open,  tlie  waters  overflow  the  earth,  and  the  shrieks 
of  a  perishing  world  are  lost  in  the  howlings  of  the 
storm.  Yet,  supported  by  the  power  of  faith,  Noah 
rides  the  billows  of  the  world.  Calmly  he  surveys 
the  wreck  of  human  glory ;  his  faith  supports  him 
till  he  rests  on  Ararat,  and  kindles  the  sacrifice  on  the 
holy  altar. 

Do  you  not,  my  dear  friends,  need  the  faith  of 
Noah  ?  A  more,  yes,  a  more  terrible  scene  lies  before 
you.  You  need,  if  possible,  a  more  powerful  faith. 
You  will  soon  see  the  dead  rising,  and  the  Son  of 
man  coming  to  take  vengeance  on  the  wicked.  Are 
you  prepared  to  meet  your  Judge.  Have  you  faith 
to  see,  unmoved,  the  heavens  pass  away  with  a  great 
noise  ?  Should  you  this  moment  hear  the  voice  of 
the  Archangel,  and  the  trump  of  God ;  should  you 
now  be  caught  up  to  meet  the  Lord  in  the  air,  could 
your  heart  endure,  or  your  hand  be  strong  ?  These 
very  things  are  at  the  door.  Remember  how  precious 
is  faith  in  Jesus  Christ.  He  that  believeth  shall  be 
saved.  He  that  believeth  not  shall  be  damned. 


ISAIAH  xlv,  11. 
Command  ye  me. 

IN  every  book  which  we  read,  we  anticipate  pleasure 
and  instruction  corresponding  with  the  character  of 
the  author.  We  expect  piety  in  Watts,  sublimity  in 
Milton,  harmony  in  Pope,  profound  thoughts  and 
strong  arguments  in  Edwards,  strains  of  eloquence  in 
Saurin  and  Massilon. 

The  God  of  heaven  has  condescended  to  be  an  au- 
thor, and  we  are  not  disappointed.  We  find  a  work 
like  himself,  sublime  and  incomprehensible.  He  has 
published  a  system  of  Theology,  containing  doctrines 
more  wonderful  than  the  heart  of  man  had  ever  con- 
ceived, enjoining  duties  which  philosophy  had  never 
acknowledged,  proclaiming  promises  more  glorious, 
than  human  hopes  had  ever  expected,  and  threatenings 
more  dreadful  than  mortal  fears  had  ever  imagined. 
In  every  part  of  the  work  we  discover  the  strokes  of 
the  great  Master.  As  the  sun,  shining  in  his  strength, 
surpasses  the  light  of  the  comet,  roving  in  darkness  ; 
so  the  instructions  of  the  Bible  are  more  excellent 
17 


130 

than  the  writings  of  men.  The  proud  speculations  of 
human  sagacity  are  humbled ;  the  eye  of  worldly 
wisdom  is  dazzled  and  confounded. 

An  example  is  presented  in  the  text.  The  impor- 
tance, the  efficacy,  and  irresistible  success  of  prayer, 
is  announced  in  a  manner  to  surprise  and  astonish  the 
reader.  The  fact  hardly  gains  our  belief,  though  it 
is  declared  in  the  plainest  manner,  and  in  other  parts 
of  Scripture  repeated  in  various  forms. 

The  pagan  philosophers  had  doubted  whether 
prayer  was  any  advantage,  whether  prayer  was  a 
duty.  The  text  does  not  merely  settle  these  ques- 
tions, but  asserts  the  mighty  power,  the  certain  suc- 
cess of  prayer,  gives  it  the  force  of  a  "  command." 
"  The  meaning,"  saith  the  pious  Flavel,  "  is,  that  God 
hath,  as  it  were,  subjected  the  works  of  his  hand  to 
the  prayer  of  his  saints.  And  it  is  as  if  he  had  said, 
If  my  glory,  if  your  necessity  require  it,  do  but  ask 
me  in  prayer,  and  whatever  my  Almighty  power  can 
do,  I  will  do  for  you." 

The  following  paraphrase  is  from  the  learned  Dr. 
Lowth.  "  Thus  saith  the  Holy  One  of  Israel  and  his 
Maker,  which  generally  ushers  in  a  glorious  promise, 
instead  of  murmuring,  humble  yourselves,  and  ask 
what  you  will,  for  the  consolation  of  my  children, 
and  ye  shall  be  sure  of  it,  as  ye  are  of  those  things 
which  are  at  your  command.  Although  God  is  not 
obliged  to  render  an  account  of  his  proceedings,  yet 
he  is  graciously  pleased  to  resolve  any  questions  that 
are  proposed  to  him,  concerning  the  issue  of  his  peo- 
ples' captivity.  Nay,  he  represents  himself,  as  ready 
to  serve,  and  to  do  every  thing  which  can  be  desired 


131 

in  favour  of  his  elect,  those  whom  he  calls  his  sons, 
and  the  works  of  his  hands."     Command  ye  me. 

DOCTRINE.  Certain  prayers  God  will  answer  in 
the  most  literal  manner. 

This  doctrine  does  not  contradict  a  common  opin- 
ion that  the  prayer  of  faith  will  obtain  the  thing 
asked,  or  something  which  is  better;  but  proceeds 
further,  and  asserts  that  we  may  by  prayer  obtain  the 
very  thing  which  is  desired.  But  perhaps  it  may  be 
proper  to  remove  some  apparent  difficulties. 

It  is  said  Jer.  xv.  "  Though  Moses  and  Samuel 
stood  before  me,  my  mind  could  not  be  towards  this 
people."  This  shows,  perhaps,  no  more  than  that  the 
usual  and  common  prayers  of  Moses  and  Samuel 
would  not  save  that  wicked  people.  Remarkable 
evils  require  remarkable  means  to  remove  them.  The 
doctrine  does  not  assert  that  the  common  prayers  of 
faith  will  obtain  the  object  which  is  desired.  But  I 
may  also  remark  that  neither  Moses,  nor  Samuel,  nor 
even  Jeremiah,  did  pray  for  that  people  ;  for  God  had 
said  to  him,  "  Pray  not  for  this  people." 

Possibly,  it  may  be  objected  to  this  opinion,  that  it 
is  new.  This,  I  do  not  think,  is  perfectly  just.  If  you 
read  the  addresses  made  to  the  benevolent  corporations 
of  the  day,  many  of  them  assert  my  doctrine.  If  you 
read  the  divines  of  the  present  or  past  ages,  though  I 
do  not  say,  that  they  systematically  support  this  opin- 
ion, yet  I  do  say  that  often  they  do  assert  the  same 
doctrine.  I  will  give  a  single  instance  from  Dr.  John 
Edwards,  whom  Dr.  Kippis  calls  the  St.  Paul  and 
Augustine  of  his  age.  "Prayer  mightily  prevails 
with  God,  and,  if  I  may  so  speak  with  reverence, 


132 

forces  and  extorts  mercy  from  him.  One  said  of 
Luther,  who  was  wonderfully  prevalent  in  prayer, 
*  That  man  could  do  what  he  would.'  It  is  true,  in  its 
proportion,  of  every  pious  and  godly  supplicant ;  he 
can  do  as  he  pleases  ;  he  can  wrestle  with  omnipo- 
tence and  overcome.  He  can  besiege  heaven,  and 
take  it  by  violence."  But  were  the  opinion  novel,  this 
would  not  prove  it  false.  The  time  has  been  when 
every  thing  was  new.  So  lately  as  the  17th  century 
Galileo  was  condemned  by  the  Inquisition,  as  an 
obstinate  heretic,  because  he  believed  that  the  earth 
and  planets  revolved  in  their  orbits.  He  was  com- 
pelled to  retract  this  heresy,  and  as  a  further  punish- 
ment, after  a  long  imprisonment,  was  required  to 
repeat  the  seven  penitential  Psalms  every  week. 

It  will  probably  be  said  by  some,  that  the  trans- 
lators of  our  Bible  have  not  done  justice  to  the  text ; 
that  instead  of  standing  as  it  does,  it  should  be  in  the 
form  of  a  question,  Command  ye  me  ?  This  is  en- 
tirely a  matter  of  opinion,  and  who  shall  decide 
where  learned  men  disagree  ?  Dr.  Lowth,  whose 
name  outweighs  a  host  of  ordinary  commentators, 
approves  our  common  translation.  Yet  I  feel  no  par- 
ticular interest  in  defending  the  translation  of  our 
Bible  in  this  passage.  I  have  placed  it  merely  as  a 
motto  to  this  discourse,  and  do  not  intend  to  use  it  as  a 
proof  text ;  others,  as  I  think,  are  abundantly  numer- 
ous. 

It  will  possibly  be  said,  that  pious  professors  have 
not  found  the  doctrine  true,  and  that  they  lightly  es- 
teem such  an  opinion.  To  this  I  can  only  reply,  that 
some  professors,  through  a  long  life,  have  found  the 


133 

doctrine  true ;  in  the  hour  of  danger  and  distress,  it 
has  been  their  strongest  support ;  the  sweetest  cor- 
dial in  the  cup  of  life ;  the  richest  jewel  of  all  their 
treasures. 

It  may  be  objected  that  Paul  prayed,  that  "the 
thorn  in  the  flesh  might  be  removed,"  and  Moses 
"  that  he  might  enter  Canaan ;"  and  that  both  were 
denied.  To  this  I  only  say,  that  no  evidence 
shows  that  their  prayers  answered  the  description 
which  I  am  about  to  give  of  those  prayers  which  are 
universally  successful.  What  then  is  the  distinctive 
character  of  such  prayers  ? 

I.  To  be  sure  of  success,  the  supplicant  must  have 
a  clear  persuasion  that  the  thing  for  which  he  prays 
is  for  the  divine  glory. 

Here  is  firm  ground.  Having  this  argument,  we 
have  power  with  God.  We  are  stronger  than  Samp- 
son, more  successful  than  David.  This  is  the  con- 
sideration, which  moves  the  divine  mind ;  for  which 
worlds  roll  from  his  hand,  and  men  and  angels  bow  be- 
fore his  throne.  All  the  works  of  God  are  to  promote 
his  own  glory.  This  was  the  object  when  he  created 
the  world,  and  furnished  it  with  conveniences  for  the 
comfort  of  man.  All  things  were  created  by  him  and 
for  him.  For  his  glory  he  kindled  the  light  of  the 
sun,  balanced  the  stars,  bid  the  mountains  rise,  the 
ocean  roll,  and  Eden  bloom.  For  the  same  great 
purpose,  he  governs  the  nations,  and  their  successive 
monarchies  rise  and  fall.  For  this  purpose  the  Saviour 
was  promised,  was  born,  and  made  a  sacrifice  for  sin. 
For  this  great  object,  the  glory  of  God,  the  inspira- 
tion of  the  Almighty  has  in  this  age,  excited  "  many 


134 

to  run  to  and  fro,"  the  world  is  moved,  knowledge  is 
increasing,  the  influence  of  the  Gospel  is  advancing, 
the  lights  of  Christianity  are  kindling,  soon  to  shine 
and  enlighten  all  the  coasts  of  the  world.  For  this 
the  Holy  Spirit  operates,  the  minds  of  men  are  sanc- 
tified, converts  are  multiplied,  and  the  songs  of  the 
redeemed  are  heard  from  mount  Zion,  to  the  ends  of 
the  earth.  He  whose  mind  contemplates  this  sublime 
object,  which  has  interested  the  heart  of  Deity  from 
everlasting,  kindling  with  sacred  delight  on  discov- 
ering some  event  which  will  advance  this  object,  may 
offer  his  prayers  with  assurance  of  success.  True, 
there  is  a  physical  possibility  he  may  mistake  ;  but, 
having  a  sound  judgment,  a  pure  conscience,  and  a 
good  heart,  he  may  have  a  moral  certainty  of  being 
right.  Especially^  if  in  addition  to  his  clear  convic- 
tion of  the  fact,  he  enjoys  a  spirit  of  prayer  for  the 
object,  he  may  be  assured  he  is  not  wrong.  "  The 
Spirit  helps  our  infirmities,"  and  though  we  may  not 
absolutely  know  what  we  should  pray  for  as  we 
ought,  yet  the  Spirit  will  make  intercession  for  us. 
"  He  will  lend  us  his  helping  hand,  and  manage  these 
affairs  for  us,  guiding  our  minds  to  suitable  petitions ; 
so  that  we  shall  pray  as  we  ought,  for  what  is  good 
and  acceptable.  This  the  Scripture  teaches.  Then, 
we  may  indulge  the  sacred  ardour  of  our  hearts ;  we 
may  pour  out  our  souls,  day  and  night ;  we  may 
refuse  to  be  denied.  Doing  the  work  of  God,  guided 
by  the  Spirit  of  God,  we  cannot  be  disappointed. 
Desires  produced  by  the  Spirit  of  God,  directed  to 
the  glory  of  God,  cannot  be  lost ;  they  must  succeed. 


135 

Here  it  may  be  remarked,  that  this  persuasion  can- 
not always  be  felt  in  view  of  things  very  desirable. 
Sometimes  the  man  under  sore  trials  is  satisfied,  that 
his  troubles  are  for  his  best  good,  and  for  the  divine 
glory.  He  surely  cannot  pray  in  the  manner  we  are 
describing,  for  the  removal  of  such  evils.  Often, 
where  such  a  clear  discovery  is  not  made,  the  man 
may  be  wholly  uncertain  whether  his  affliction  may 
not  be  for  the  glory  of  God.  For  the  removal  of  such 
evils  he  cannot  pray  with  assured  success.  Often  it 
would  puzzle  a  man's  self-love  to  show  that  his  being 
rich  would  honour  God  more  than  his  poverty.  How 
would  it  conduce  to  the  general  good,  if  his  neigh- 
bour's wealth  were  transferred  to  him  ?  Where  is 
the  evidence  that  the  divine  glory  will  be  promoted 
if  his  sick  child  recover,  if  his  dissolute  child  be 
reformed,  if  he  K;nself  be  a  monument  of  mercy, 
rather  than  of  justice  ?  Yet,  sometimes  these,  and 
many  other  things,  may  be  so  presented  to  the  mind, 
that  the  divine  honour  seems  deeply  involved.  Irre- 
sistible evidence  of  this  fastens  on  the  mind,  while 
some  kind  promise  occurs,  which  is  received  with 
confidence ;  then  may  we  pray  with  assurance  of 
hope.  Some  things  may  often  appear  in  this  light, 
as  the  influence  of  the  Holy  Spirit,  the  success  of  the 
Gospel,  the  salvation  of  men.  When  such  a  convic- 
tion, in  view  of  any  event,  has  fastened  on  the  mind ; 
when  we  have  a  clear  persuasion  that  the  object  will 
promote  the  divine  glory  ;  then  may  we  bend  the  knee, 
and  spread  forth  the  hand,  and  raise  the  strong,  fer- 
vent cry  of  supplication.  Then  may  we  repeat  and 
persevere  in  our  supplications  ;  so  believing  we  ought 


136 

to  persevere.  We  shall  prevail.  The  Psalmist  un- 
derstood the  efficacy  of  this  argument.  "  For  thy 
name's  sake,  O  Lord,  pardon  my  iniquity,  for  it  is 
great."  "  For  the  sake  of  thy  name  and  glory,  pardon 
my  sin."  His  sin  was  pardoned.  His  second  argu- 
ment is  allied  to  this.  "  Pardon  my  sin,"  not  because 
it  is  small,  but  because  it  is  great ;  I  cannot  make 
atonement,  I  am  lost  without  pardoning  mercy ;  nor 
is  this  all ;  the  greater  the  sin,  the  more  will  the 
honour  of  divine  mercy  be  magnified  in  its  for- 
giveness. It  is  the  glory  of  the  great  God,  to  forgive 
great  sins,  to  forgive  all  iniquity,  transgression  and  sin. 

Joshua  understood  the  power  of  this  argument. 
Israel  was  smitten,  and  fled  before  their  enemies. 
Joshua  perceived  that  the  divine  honour  was  involved 
in  this  state  of  things,  that  this  evil  must  be  retrieved, 
or  reproach  would  be  cast  on  the  name  of  God. 
"  Joshua  rent  his  clothes,  and  fell  to  the  earth  upon 
his  face  before  the  ark  of  the  Lord."  He  cried,  "  O 
Lord  God,  O  Lord,  what  shall  we  say,  when  Israel 
turneth  their  backs  before  their  enemies,  and  what 
wilt  thou  do  unto  thy  great  name  ?"  This  argu- 
ment, "  the  great  name,"  the  honour  of  Jehovah,  is 
irresistible.  God  immediately  answers  this  devout 
leader  of  Israel,  directs  him  how  to  proceed,  and  soon 
leads  him  on  to  victory  and  conquest. 

Moses  once  and  again  enjoyed  the  happy  answers 
of  this  effectual  mode  of  supplication.  The  people 
of  Israel  had  rebelled,  were  about  choosing  a  leader 
that  they  might  return  to  Egypt.  In  this  distress, 
while  the  people  were  ready  to  stone  him,  Moses 
flies  to  the  throne  of  mercy,  and  cries,  "  If  thou  shalt 


137 


kill  this  people,  then  the  nations  wiifeak  saying, 
"  The  Lord  was  not  able  to  bring  this  people  into  the 
land,  which  he  sware  unto  them."  '  Reproach  and 
dishonour  will  be  reflected  on  the  glory  of  thy  name  ; 
secure  thy  glory  ;  pardon,  I  beseech  thee,  the  ini- 
quity of  this  people.'  Like  a  prince  he  has  prevailed 
with  God.  "The  Lord  .said,  I  have  pardoned, 
according  to  thy  word  ;  but  as  truly  as  I  live,  all  the 
earth  shall  be  filled  with  the  glory  of  the  Lord."  '  I 
yield  to  your  argument  ;  my  providence  shall  suffer 
no  reproach  ;  the  fame  of  my  wonders  shall  travel 
through  the  world.'  Such  is  the  certain  effect  of 
prayer,  when  the  mind  discovers  the  divine  glory  to 
be  concerned  ;  when  the  heart  duly  pleads  and  urges 
this  argument.  Then  does  God  say,  "  Ask,  and  ye 
shall  receive  ;  command  ye  me." 

II.  To  be  sure  of  success,  the  man  of  prayer 
must  not  only  have  a  true,  evangelical  faith,  but  an 
appropriate,  particular  faith. 

That  faith  in  Scripture  is  a  generic  term  including 
different  species  needs  no  proof.  From  not  keeping 
this  circumstance  in  view,  much  perplexity  has  risen. 
Men  have  disputed,  and  denied  or  claimed  that  efficacy 
for  one  species  of  faith,  which  is  promised  only  to 
another.  Scripture  speaks  of  the  belief  or  faith  of 
devils.  The  apostles  had  the  faith  of  miracles  ;  all 
sincere  Christians  have  evangelical  faith  ;  Sampson 
had  a  particular  faith,  that  he  could  pull  down  the 
temple  of  Dagon,  and  Elijah  that  an  abundance  of 
rain  was  coming.  The  prayers  of  evangelical  faith 
may  or  may  not  be  literally  answered.  They  often 
are,  and  often  are  not.  When  thev  are  not,  something: 
13 


138 

better  may  be  supposed.  The  "  grace  sufficient"  for 
Paul  was  better  than  a  removal  of  "the  thorn." 
The  prayer  of  appropriate  faith  ensures  its  object. 
I  need  not  analyse  the  evidence  of  this  particular 
belief,  to  answer  cavils  and  quibbles.  When  a  fact 
can  be  proved,  objections  are  futile.  But  I  may  say, 
generally,  that  some  intense,  invincible  impulse  on 
the  mind  is  experienced,  or  some  promise  is  believed; 
and  I  ask,  what  danger  or  distress  do  men  ever 
endure,  to  which  some  promise  may  not  be  applied  ? 
Promises  do  not  leave  the  result  contingent,  or  merely 
probable,  but  absolutely  certain,  when  the  condition 
is  observed.  Who  then  may  not  exercise  this  faith  ? 
Christians  speak  freely  of  pleading  the  divine  prom- 
ises ;  and  they  often  speak  as  they  do  of  their  neigh- 
bour's promise,  which  merely  renders  the  favour  hope- 
ful or  probable.  Not  such  are  the  promises  of  God. 
They  are  yea  and  amen,  absolutely  certain.  To 
plead  the  promises  of  Gpd  is  either  proper  or  im- 
proper. If  it  be  improper,  let  the  phrase  be  blotted 
from  the  dialect  of  religion,  and  the  duty  never  again 
attempted.  If  it  be  proper,  then  let  men  plead  the 
promises  with  sincerity,  with  confidence,  and  assu- 
rance of  success.  Still  I  would  not  too  sanguinely 
determine  with  precision,  how  far  this  faith  is  a  duty, 
or  only  a  privilege.  Possibly  it  is  a  privilege  seldom 
or  never  granted  to  some  Christians,  and  not  always, 
to  any. 

The  following  observations  from  an  eminently 
pious  divine*  seem  to  corroborate  my  opinions ;  they 
breathe  the  air  of  experience,  and  intimate  knowledge 

*  Dr.  Cotton  Mather. 


139 

of  the  subject.  He  says,  that  "Good  men,  who 
labour  and  abound  in  prayer  to  the  great  God,  some- 
times arrive  to  the  assurance  of  a  particular  faith,  for 
the  good  success  of  their  prayer.  'Tis  not  a  thing 
that  never  happens,  that  the  children  of  God  in  the 
midst  of  their  supplications  for  this  or  that  particular 
mercy,  find  their  hearts  very  comfortably,  but  unac- 
countably, carried  forth  to  a  strange  persuasion,  that 
they  shall  receive  this  particular  mercy  from  the 
Lord ;  and  this  persuasion  is  not  a  mere  notion  and 
fancy,  but  a  special  impression  from  heaven  upon  the 
minds  of  the  saints  that  are  made  partakers  of  it. 
This  particular  faith  is  not  the  attainment  of  every 
Christian,  much  less  an  endowment  of  every  prayer. 
There  is  no  real  Christian,  but  what  prays  in  faith. 
His  prayer  hath  a  general  faith  in  the  power,  and 
wisdom,  and  goodness  of  God,  and  the  mediation 
of  Christ.  But  there  is  many  a  real  Christian  who 
is  a  stranger  to  the  meaning  of  this  thing,  viz. 
a  particular  faith  for  such  mercies,  without  which 
a  man  may  get  safe  to  heaven  at  the  last.  It  is 
here  and  there  a  Christian,  whom  the  sovereign 
grace  of  heaven  does  favour  with  the  consola- 
tions of  a  particular  faith ;  nor  if  a  Christian  taste 
of  these  joys,  may  he  expect  more  than  a  taste  of 
them  ;  they  are  dainties  that  are  not  every  day  to  be 
feasted  on :  it  is  not  in  every  prayer  that  the  King  of 
heaven  will  admit  every  one  to  so  much  of  intimacy 
with  himself.  Indeed,  such  a  particular  faith  is  not 
so  much  the  duty  of  a  Christian,  as  his  comfort,  his 
honour,  his  privilege.  There  is  a  praying  in  faith 
incumbent  on  every  Christian  in  every  prayer ;  but  this 


140 

particular  faith  for  the  bestowal  of  such  and  such  de- 
sired mercies,  is  not  incumbent  on  a  Christian:  it  is 
not  required  of  him.  It  is  a  vast  privilege  for  a  Chris- 
tian to  be  assured  that  the  Lord  will  do  this  or  that 
individual  thing  for  him ;  however,  it  is  no  sin  for  a 
Christian  to  break  off  not  assured  of  it.  But  it  is  the 
Holy  Spirit  of  the  Lord  Jesus  Christ,  that  with  a 
singular  operation,  does  produce  in  a  Christian  this 
particular  faith ;  which,  indeed  is  near  a  kin  to  the 
faith  of  miracles.  The  wondrous  meltings,  the 
mighty  wrestlings,  the  quiet  waitings,  and  the  holy 
resolves,  that  are  characters  of  a  particular  faith, 
which  is  no  delusion,  are  the  works  of  the  Holy 
Spirit."  Such  were  the  views  of  this  pious  and 
learned  divine. 

Without  saving  faith,  it  is  impossible  to  please  God. 
The  faith  of  Abraham  and  Jacob  rendered  them  the 
friends  of  God,  and  gave  such  success  to  their  prayers. 
While  we  are  unbelieving,  or  regard  iniquity  in  our 
lid&rts,  the  Lord  will  not  hear  us.  The  prayers  of 
impenitence  are  "  abominable"  in  the  .sight  of  God. 
It  was  the  prayer  of  faith  which  produced  those  im- 
mense blessings  recorded  in  the  book  of  God.  The 
prayer  of  faith  opened  the  windows  of  heaven,  shut 
the  mouths  of  lioiss,  subdued  enemies,  healed  the  sick, 
raised  the  dead. 

But  for  assured  success  in  prayer,  again  I  say, 
somewhat  more  than  mere  saving  faith  is  necessary. 
He  who  so  prays,  must  believe  that  God  is  a  rewarder 
of  those,  who  diligently  seek  him.  His  faith  must 
be  appropriate  to  the  object  which  he  seeks ;  he  must 
take  hold  of  a  promise,  and  apply  it  to  the  blessing  for 


141 

which  he  prays;  or  feel  an  intensity  of  desire  asso- 
ciated with  the  divine  glory,  which  brooks  no  denial. 
Noah  not  only  believed  to  his  salvation,  but  he  be- 
lieved that  God  would  keep  him  amid'  the  tempests 
of  a  drowning  world.  Abraham  not  only  had  the 
faith  of  eternal  life,  but  he  had  an  appropriate  faith, 
when  he  stood  by  the  altar,  with  the  knife  in  his 
hand,  that  somehow,  God  would  make  the  seed  of 
Isaac  numerous  as  the  stars  of  heaven.  Jacob,  while 
he  makes  supplication,  and  dedicates  a  tenth  of  his 
substance  to  God,  has  not  only  the  faith  of  God's 
elect ;  but  he  believes  that  God  will  "  keep  him  in  the 
way  that  he  goes,  give  him  bread  to  eat,  and  raiment 
to  put  on. 

To  be  sure  of  success  in  prayer,  it  is  not  sufficient 
merely  to  exercise  evangelical  faith.  A  man  may 
have  faith  for  the  salvation  of  his  soul,  and  yet  have 
no  faith  as  to  some  particular  favours  which  he  de- 
sires. This  probably  is  the  reason  that  good  men 
suffer  so  much,  and  enjoy  so  little.  As  to  these 
things  they  are  weak  as  other  men ;  they  have  no 
faith.  In  such  case  their  saving  faith  gives  no  secu- 
rity of  obtaining  these  favours  of  providence,  their 
faith  does  not  extend  to  them ;  how  can  it  have  any 
influence  in  securing  them  ?  Peter  had  faith  that 
Jesus  Christ  was  the  Redeemer  of  his  soul ;  but  when 
he  felt  the  winds  blowing,  and  the  sea  rolling,  he  had 
not  faith  that  Jesus  Christ  would  enable  him  to  walk 
on  the  angry  sea.  But  when  two  blind  men  cry, 
•Son  of  David  have  mercy  on  us,"  Jesus  says  to 
them,  "  Believe  ye  that  I  am  able  to  do  this  ?"  They 
must  have  a  particular  faith  for  the  particular  favour 


142 

which  they  ask.  They  had  this  faith,  and  their  eyes 
were  opened.  Does  an  afflicted  father  bring  his  son 
oppressed  with  a  dumb  spirit,  foaming  and  gnashing 
with  his  teeth  ?  Jesus  saith  unto  him,  "  If  thou  canst 
believe ;  all  things  are  possible  to  him  who  believeth." 
The  father  was  not  required  to  perform  miracles,  nor 
to  exercise  the  faith  of  miracles.  He  was  required 
only  to  believe,  that  Jesus  Christ  could  perform  mira- 
cles, or  this  miracle  in  particular.  With  tears  the 
father  cried,  "  Lord,  I  believe."  His  son  was  healed. 
Again,  the  Saviour  says,  "  What  things  soever  ye 
desire,  when  ye  pray,  believe  that  ye  receive  them, 
and  ye  shall  have  them."  *  Believe  that  I  am  faithful 
to  my  promise,  that  I  do  hear  prayer,  and  your  prayer 
shall  be  answered.'  Thus  a  particular  faith  is  neces- 
sary to  ensure  a  particular  favour.  When  you  so 
offer  up  your  supplications,  God  says  "  Command  ye 
me."  If  this  proof  be  not  full  and  complete,  the 
Father  of  the  faithful  offers  himself  as  the  last  wit- 
ness to  be  admitted.  When  God  appeared  to  judge 
and  punish  Sodom,  Abraham  drew  near  in  the  confi- 
dence of  his  heart,  and  with  strong  expressions  of 
faith  in  the  righteousness  of  God,  offers  his  interces- 
sions. He  believes  that  the  Judge  of  all  the  earth 
will  do  right  in  this  particular  instance,  and  not  de- 
stroy the  righteous  with  the  wicked.  As  we  ought 
to  expect  in  such  cases,  his  first,  and  second,  and  third, 
and  fourth,  and  fifth  petition  is  granted;  all  are 
granted  ;  had  there  been  more  petitions,  no  doubt  they 
would  have  been  granted.  The  oil  of  mercy  ceases  to 
flow,  not  because  the  fountain  is  exhausted  ;  but  the 
vessel  receiving  it  is  full.  God  continues  to  grant, 


143 

as  long  as  Abraham  continues  to  pray.  The  cause  of 
Sodom  is  lost,  not  because  her  Judge  is  inexorable, 
nor  because  he  is  weary  of  hearing  the  plead- 
ings of  her  advocate ;  but  his  faith  has  reached  its 
limits,  he  can  say  no  more.  While  he  prays,  he  re- 
ceives all  he  asks;  his  faith  fails,  and  Sodom  is 
destroyed.  May  I  not  again  say  such  prayers  are 
effectual ;  to  such  supplicants  God  says,  "  Ask,  and 
ye  shall  receive."  But  the  faith  must  be  appropriate 
and  particular.  A  want  of  discrimination  here  has 
been  the  source  of  mistake  and  wrong  opinions. 
The  faith  of  miracles,  and  saving  or  evangelical  faith, 
are  supposed  to  include  all  faith.  But  to  confute 
this  notion,  I  further  ask,  What  was  the  faith  of  Jon- 
athan, that  he  and  his  armour-bearer  could  vanquish 
a  garrison  of  Philistines?  What  was  the  faith  of 
Nehemiah,  that  the  "  God  of  heaven"  would  prosper 
him  in  building  Jerusalem  ?  What  was  the  faith 
of  Ezra,  when  he  said  to  the  king  "  The  hand  of  our 
God  is  upon  all  them  for  good  that  seek  him,"  refus- 
ing to  ask  the  protection  of  a  band  of  soldiers  ?  Here 
were  no  miracles,  of  course  no  faith  of  miracles; 
neither  was  it  mere  saving  faith.  In  fact,  what  was 
the  faith  of  all  those  persons,  for  whom  miracles  were 
performed,  the  widow  of  Sarepta,  the  lame,  and  the 
blind  ?  They  performed  no  miracles  ;  they  therefore 
had  not  the  faith  of  miracles  ;  neither  was  it  merely 
evangelical  faith  :  but  an  exercise  of  the  heart  entirely 
distinct ;  it  was  a  particular,  appropriate  faith.  St. 
Peter's  saving  faith  was  not  destroyed  nor  weakened, 
though  his  appropriate  and  particular  faith  failed, 
walking  on  the  sea.  Yes  ;.  all  these  and  many  more 


144 

had  the  appropriate,  particular  faith  for  which  I  am 
pleading.  In  the  exercise  of  this  faith,  they  raised 
their  hands  and  their  hearts  to  heaven ;  they  were 
heard  and  answered,  as  such  supplicants  ever  are. 

III.  To  ensure  success  we  ought  to  feel  a  humble, 
pious  resolution  never  to  give  over  our  supplications, 
while  there  is  a  possibility  of  obtaining  the  object. 

In  the  neutral,  indifferent  prayers,  which,  alas,  we 
fear,  are  too  common,  men  are  soon  weary  and  faint, 
they  become  inconstant,  and  forget  their  object. 
Like  the  king  of  Israel,  who  smote  the  ground  thrice, 
and  then  stayed,  which  provoked  the  wrath  of  the 
prophet,  they  pray  thrice,  or  a  few  times,  and  think 
this  to  be  sufficient.  But  had  he  smitten  the  ground 
perseveringly  "five  or  six  times,"  he  would  have 
obtained  his  desire,  he  would  have  consumed  his  ene- 
mies ;  so,  would  men  persevere  in  their  petitions, 
they  would  be  answered. 

In  the  prayers  also,  which  arise  from  a  spirit  of 
self-righteousness,  or  reliance  on  our  own  strength,  if 
the  blessing  does  not  soon  arrive,  we  are  too  apt  to 
feel  disappointed,  to  be  hurt,  and  grieved,  and  dis- 
couraged, and  cease  to  pray.  But  even  when  prayer 
is  offered  in  a  better  temper,  we  may  fail  from  the 
imbecility  of  our  purposes,  or  from  discouragement  in 
view  of  difficulties,  which  are  putting  the  object  fur- 
ther and  further  from  our  reach,  or  from  utter  despair, 
rising  from  some  unexpected  frown  of  providence, 
rendering  our  prospect  more  and  more  dismal.  Our 
confidence,  and  faith  and  hope  are  weakened ;  our 
prayers  lose  their  fervency;  they  become  inconstant; 
the  object  recedes  from  our  view ;  or  is  mingled  with 


145 

others  of  a  general  character,  of  only  ordinary  interest, 
which  make  only  a  slight  impression  on  the  heart. 
Prayers  made  in  these  circumstances  afford  no  prom- 
ise of  success. 

But  sometimes,  as  new  trials  rise,  as  new  dangers 
alarm  the  mind,  the  pious  suppliant  offers  his  petitions 
with  increasing  constancy  and  perseverance.  Like 
blind  Bartimeus,  as  difficulties  are  thrown  in  the  way, 
he  cries  "  a  great  deal  the  more^  Jesus,  thou  Son  of 
David,  have  mercy  on  me,  and  answer  this  prayer, 
which  I  offer." 

Sometimes  an  object  appears  so  desirable,  so  im- 
portant, so  necessary,  that  the  idea  of  losing  it  is 
insupportable.  In  such  a  time,  the  heart  often  cleaves 
to  the  throne  of  grace,  as  the  vine  twines  itself  round 
the  tree  on  which  it  grows.  If  you  tear  it  away,  you 
rend  it  in  pieces.  With  such  a  temper  Moses  prayed 
for  the  deliverance  of  Israel  in  the  wilderness.  God 
has  pronounced  their  sentence,  "  Let  me  alone,  that 
my  wrath  may  wax  hot  against  them,  and  that  I  may 
consume  them."  Was  ever  destruction  more  sure  ? 
But  Moses  will  not  let  God  alone,  and  see  him  de- 
stroy his  dear  people.  He  will  not  consent,  that  his 
family  shall  not  be  made  a  great  nation.  No.  He 
resolves  not  to  despair,  not  to  give  up  his  hope  and 
faith,  not  to  leave  off  his  intercession,  while  any 
possibility  of  success  remains.  He  therefore  re- 
peated his  petitions,  continued  his  supplications,  till 
he  secured  his  object,  till  "the  Lord  repented  of  the 
evil  which  he  thought  to  do  unto  his  people." 

Was  not  the  prayer  of  Elijah  for  rain  after  a  long 
and  terrible   famine   of  a   similar   character?      Ho 
19 


146 

ascends  to  the  top  of  mount  Carmel,  he  sits  down  with 
his  face  between  his  knees,  as  though  he  was  resolved 
not  to  rise,  till  his  prayer  was  answered.  Accordingly, 
soon  was  heard  the  sound  of  an  abundant  rain. 

In  the  story  of  the  unjust  judge,  Jesus  Christ  has 
taught  us  the  certain  success  of  invincible  perseve- 
rance in  prayer.  The  judge  neither  feared  God,  nor 
regarded  man ;  yet  because  the  widow  troubled  him, 
and  wearied  him,  by  her  continual  coming,  he  says, 
"  I  will  avenge  her,"  or  do  her  justice.  I  will  grant  her 
request,  lest  she  "stun"*  me.  So  will  God  do  jus- 
tice to  those  who  persevere  in  their  supplications ;  he 
will  answer  his  elect  who  cry  day  and  night,  and 
as  it  were,  "  weary  and  trouble  him"  with  their  con- 
tinual prayers.  He  will  answer  those,  who  resolve 
to  continue  their  petitions. 

The  same  doctrine  is  enforced  in  the  history  of  the 
man,  who  at  midnight  went  to  borrow  three  loaves  of 
bread.  A  very  unpromising  time  to  ask  a  favour,  nor 
would  he  then  have  applied  to  his  surly  neighbour,  had 
he  not  been  a  good  and  hospitable  soul  himself.  His 
benevolence  gave  him  zeal  and  courage.  As  proba- 
bly he  expected,  his  neighbour  answered  him  roughly, 
refused  to  give  him  admittance,  and  virtually  bid  him 
be  gone.  "  Trouble  me  not — the  door  is  shut — my 
children  are  with  me — I  cannot  rise — I  will  not." 
So  the  business  seems  to  be  closed,  and  no  hope  is 
left.  Yet  we  read,  that  by  the  perseverance,  by  the 
unyielding  importunity  of  the  borrower,  his  drowsy 
neighbour  is  persuaded  to  rise  from  his  bed,  to  open 
his  door,  and  give  him  as  much  bread  as  he  desires. 

*  Dr.  Doddridge. 


147 

It  is  worthy  of  notice,  that  the  Greek  word  trans- 
lated "importunity"  may  signify  impudence,  and  is 
so  translated  by  learned  critics.  It  is  compounded 
of  two  words  which  signify  destitute  of  modesty.  It 
is  applied  to  beggars,  who  press  their  petitions,  and 
will  take  no  denial. 

To  show  that  this  is  neither  new  nor  rash,  I  quote 
Dr.  Edwards  of  England,  who  more  than  a  century 
ago,  said,  "  Pray  with  constancy  and  perseverance." 
That  humility,  which  inspires  the  Christian  soul,  bids 
him  imitate  the  woman  of  Canaan,  who  would  not  be 
denied.  Our  Saviour  taught  his  disciples  to  perse- 
vere in  prayer,  by  a  parable  of  one  who  went  to  his 
friend  by  night  to  borrow  some  necessaries  of  him, 
and  procured  them  of  him  merely  by  his  importunity  ; 
because  of  his  impudence;  so  in  strictness  it  ought  to 
be  rendered.  This  answers  to  what  we  read  in  the 
Talmud.  "  Impudence  toward  God  is  beneficial. 
There  is,  if  I  may  so  speak,  and  I  may,  because  the 
original  authorizes  me,  an  allowable  sort  of  impu- 
dence, such  as  makes  the  faithful  persevere  in  their 
requests  to  God,  and  remain  undaunted  in  their  peti- 
tions." No  candid  mind  can  mistake  this  language ; 
although  strong  and  bold,  it  is  much  like  that  of  the 
Apostle,  Heb.  iv.  16.  "  Let  us  therefore,  come  boldly 
to  the  throne  of  grace."  I  find  I  have  spoken  in 
unison  with  another  celebrated  divine,  Dr.  Barrow, 
who  says  that  in  "  certain  cases  we  should  be  eager  and 
hot,  resolute  and  stiff,  free  and  bold ;  yea,  in  a  man- 
ner, peremptory  and  insolent  solicitors  with  God. 

So  our  Saviour  intimateth,  when  comparing  the 
manner  of  God's  proceeding  with  that  of  men,  he 


148 

representeth  one  friend  yielding  needful  succour  to 
another,  not  barely  upon  the  score  of  friendship  ;  but 
for  his  impudence,  that  is,  for  his  confident  and  con- 
tinued urgency,  admitting  no  refusal  or  excuse.  So 
doth  God,  in  such  cases,  allow  and  oblige  us  to  deal 
with  him,  being  instant  and  pertinacious  in  our  re- 
quests ;  giving  him  no  rest ;  not  enduring  to  be  put 
off,  nor  brooking  any  repulse ;  never  being  discour- 
aged nor  cast  into  despair  by  any  delay  or  semblance 
of  neglect.  We  may  wrestle  with  God  like  Jacob, 
and  with  Jacob  may  say,  I  will  not  let  thee  go, 
except  thou  bless  me.  Thus  God  suffereth  himself 
to  be  prevailed  upon,  and  is  willingly  overcome. 
Thus  omnipotence  may  be  mastered,  and  a  happy  vic- 
tory may  be  gained  over  invincibility  itself.  Heaven 
may  sometimes  be  forced  by  storm,  or  by  the  assaults 
of  extremely  fervent  prayer ;  it  will  assuredly  yield 
to  a  long  seige.  God  will  not  ever  hold  out  against 
the  attempts  of  an  obstinate  suppliant." 

More  than  a  thousand  years  before  this,  St.  Greg- 
ory had  said,  "  For  God  will,  by  a  certain  importu- 
nity, be  entreated,  he  will  be  compelled,  he  will  be 
conquered."* 

Indeed,  what  was  the  instruction,  the  lesson,  de- 
signed by  Jesus  Christ  in  his  beautiful  apologue  of 
the  man  borrowing  bread  at  midnight  ?  What  was  the 
inference,  what  else  could  be  the  inference  or  moral, 
but  that  which  he  himself  drew,  and  which  I  have 
drawn  from  this  little  history  ?  Unquestionably  this 
is  the  inference  ;  therefore,  "  I  say  unto  you,  Ask. 

*  Vult  enitn  Deus  rogari,  vult  cogi,  vult  quadam  importunitate.vinci. 


149 


it  shall  be  given  you;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  to  you."  This  is 
precisely  the  doctrine  which  I  am  urging,  the  infer- 
ence which  I  have  made.  Here  again  I  am  supported 
by  another  ancient  divine,  who  says,  "  Whosoever 
asks  in  full  faith,  and  seeks  with  great  diligence,  and 
knocks  with  constant  perseverance,  shall  obtain  the 
thing  which  he  wishes."'  Another  writer  says> 
"These  three,  asking,  seeking,  knocking,  must  be 
joined  to  obtain  our  desires."  On  this  passage 
another  commentator!  says,  "  The  precept  is,  perse- 
verance and  importunity  in  prayer  ;  the  promise  is, 
audience  and  acceptance.  If  we  do  not  immediately 
receive  what  we  ask,  we  must  continue  to  seek  and 
knock.  Though  prayer  be  not  always  answered  in 
our  time,  it  shall  never  fail  of  being  answered  in  God's 
time."  Surely,  this  parable  gives  a  clear  right  and 
authority  to  indulge  all  the  holy,  importunate  perse- 
verance of  the  soul,  and  to  pray,  and  pray,  and  pray, 
till  the  blessing  is  granted. 

If  it  be  not  the  design  of  these  two  beautiful  para- 
bles to  teach  the  very  doctrine,  which  I  am  urging,  I 
am  utterly  at  a  loss  what  can  be  their  design,  or  to 
perceive  any  useful  meaning.  Why  are  the  judge  and 
neighbour  represented  as  unyielding,  and  not  dis- 
posed, immediately,  to  grant  the  requests  made  to 
them,  unless  it  be  to  show,  that  men  ought  always  to 
pray,  to  pray  without  ceasing  day  and  night?  Indeed 
we  are  not  left  to  conjecture  on  this  point.  The 
Evangelist,  as  if  anticipating  the  doubts  of  men,  con- 
cerning this  doctrine,  makes  a  formal  introduction  to 

*  Menochiu*.  t  Burket. 


150 

this  parable,  and  tells  us  explicitly,  in  a  plainness  of 
style,  which  ought  not  to  be  misunderstood,  that  Jesus 
Christ  "  spake  a  parable  unto  them  to  this  end,  that 
men  ought  always  to  pray,  and  not  to  faint."  Or, 
according  to  a  later  translation,  "  Then  he  addressed 
them  with  a  parable,  to  show  them  that  they  ought  to 
persevere  in  prayer,  and  not  be  discouraged."  Here 
then  we  are  on  a  sure  rock ;  the  Evangelist  has  told 
us  the  design  of  the  Saviour ;  it  was  to  recommend 
this  perseverance  in  prayer,  which  I  am  urging.  But 
why  are  the  defenceless  widow,  and  the  poor  man, 
destitute  of  bread,  made  so  triumphantly  successful  ? 
The  answer  is  certain,  for  it  is  a  part  of  the  parable. 
"  Hear  what  the  unjust  judge  saith,  I  will  avenge  her, 
and  shall  not  God  avenge  his  own  elect,  who  cry  day 
and  night  unto  him  ?  I  tell  you  that  he  will  avenge 
them ;"  their  prayers,  so  offered,  must  and  will  be 
answered.  God  has  pledged  his  veracity  not  to  reject 
such  requests. 

As  Jesus  Christ  approached  the  limits  of  his  mission, 
near  Tyre  and  Sidon,  a  pagan  woman  met  him,  and 
cried — observe  the  ardour  of  her  mind — "  She  cried." 
She  did  not  from  false  modesty,  or  the  fear  of  man, 
whisper  her  desires,  or  speak  in  a  moderate  manner. 
She  cried,  "  Have  mercy  on  me,  oh  Lord,  thou  Son 
of  David,  my  daughter  is  grievously  vexed  with  a 
devil."  Her  prayer  was  affecting  and  sincere,  it  was 
respectful,  and  ardent,  and  believing ,  yet  Jesus  Christ 
took  no  notice  of  her,  "  he  answered  her  not  a  word." 
Probably  he  did  not  look  on  her,  nor  seem  to  hear  her. 
Still  she  continues  her  supplications.  The  disciples 
were  offended  at  her  freedom,  her  boldness,  her  appa- 


151 

rent  impudence.  They  beg  Christ  to  send  her  away, 
as  a  troublesome  intruder.  He  replies,  "  I  am  sent  only 
to  the  lost  sheep  of  the  house  of  Israel ;  this  woman 
is  a  heathen  ;  I  shall  hold  no  discourse  with  her,  not 
so  much  as  to  send  her  away."  She  hears  all ;  her 
heart  is  breaking;  she  finds  no  encouragement  for 
her  suffering  daughter.  Was  ever  a  kind  mother  in  a 
more  afflicting  condition  ?  Still,  once  more  she  ven- 
tures ;  she  presses  a  little  nearer ;  she  cries  again, 
"  Lord,  help  me ;  help  a  distressed  widow,  mother, 
and  child."  Never  was  the  mild  Saviour  so  severe  to 
a  devout  applicant.  For  once,  the  gentle  Saviour 
spoke  harshly  to  this  helpless,  weeping  mother.  "  It 
is  not  fit,"  said  he,  "  to  take  the  children's  bread,  and 
give  it  to  dogs,"  '  as  you  heathen  are.'  What  hope 
is  left  ?  The  merciful  Saviour  rejects  prayer ;  he 
seems  to  reproach  one  kneeling  before  him.  Yet  she 
perseveres.  In  the  agony  of  her  soul,  in  the  border 
of  despair,  she  once  more  cries,  "  Truth,  Lord ;  yet 
the  dogs  eat  the  crumbs  which  fall  from  their  master's 
table."  '  I  do  not  ask  the  bread  of  the  children's 
table ;  I  only  ask  the  crumbs  which  they  can  spare, 
and  you  can  give.'  She  has  conquered,  the  Saviour 
is  overcome ;  he  replies,  "  Oh  woman,  great  is  thy 
faith,  be  it  unto  thee  even  as  thou  wilt."  He  signs  a 
blank ;  she  may  fill  it  as  she  pleases.  She  has  her 
desire.  Her  faith  is  like  a  swollen  river,  stopped  in 
its  course  by  some  casual  obstruction.  The  longer 
it  stops,  the  higher  it  rises,  only  to  sweep  all  before 
it,  with  a  more  irresistible  impetuosity.  Her  faith 
triumphs;  she  is  a  notable  witness  to  support  the 
doctrine,  that  such  believing,  persevering  prayers  will 


152 

be  crowned  with  success.  When  oppressed  with 
wants,  when  borne  down  with  afflictions,  I  open  the 
volume  of  life,  and  turn  to  the  promises,  my  heart  is 
gladdened,  I  hear  the  voice  of  a  kind  Father,  and  I 
hear  him  say,  "  With  the  merciful  I  will  show  myself 
merciful.  Ask,  and  ye  shall  receive  deliverance." 
I  believe,  and  I  plead,  and  continue  my  importunity 
till  the  answer  is  given.  A  general  promise  is  just  as 
available  as  the  most  particular. 

This  persevering,  invincible  importunity  manifests 
itself  in  the  constancy  of  its  supplications.  It  is  not 
confined  to  times  nor  places,  but  is  habitual  and 
untired  ;  as  Nehemiah  declared,  that  he  prayed  "  day 
and  night."  Jacob  prayed  on  his  journey  ;  alone  and 
defenceless,  he  found  God  present  in  a  desert,  as  well 
as  at  the  tabernacle.  While  in  company  at  Shiloh, 
Hannah  prayed  and  made  earnest  supplication  to  her 
God.  Though  she  is  at  the  place  of  public  worship, 
she  does  not  wait  in  listless  indolence .  for  Eli,  the 
minister  of  religion,  to  lead  the  devotions,  neither 
does  she  disturb  others.  She  was  in  bitterness  of 
heart,  and  therefore  she  prayed  unto  the  Lord,  and 
wept  sore.  Now  Hannah  spake  in  her  heart ;  her 
lips  moved,  but  her  voice  was  not  heard.  Of  this  kind 
was  the  prayer  of  the  Psalmist.  He  says,  "  When 
I  awake,  I  am  still  with  thee."  '  When  I  fell  asleep, 
my  heart  was  with  thee,  ascending  in  prayer.  The 
last  thought  which  I  recollect  was  a  devout  aspiration. 
As  I  awake,  my  heart  is  still  the  same,  cleaving  to  its 
object,  and  ascending  in  fervent  prayer.' 

To  be  sure  of  success  we  must  not  give  over  or 
suspend  our  prayers ;  our  hearts  must  burn  with  that 


153 

holy  zeal,  which  waits  not  for  the  stated  hours  of 
devotion,  for  family  or  formal  prayer;  but  in  the 
house  and  on  the  road,  in  the  field  and  the  shop,  raises 
the  soul  to  heaven. 

IV.     Our  prayers,  to  be  certainly  successful,  must 
be  offered  with  fervour,  or  glowing  zeal. 

"  The  kingdom  of  heaven  suffereth  violence,  and 
the  violent  take  it  by  force."  Or  according  to  a  more 
modern  rendering  of  this  passage,  "  The  kingdom  of 
heaven  is  entered  by  force,  and  the  violent  seize  it 
greedily."*  In  any  form  it  justifies  the  utmost  vio- 
lence of  sacred  devotion.  It  does  more  ;  it  implies 
the  certain  success  of  such  devotion.  It  is  the  fervent 
prayer  of  the  righteous  man  which  avails  much,  which 
is  effectual.  Jacob  did  not  content  himself  with 
merely  asking,  that  he  and  his  dear  family  might  be 
delivered  from  Esau  and  his  four  hundred  warriours. 
No.  He  rose  high  in  his  address.  He  importuned, 
he  insisted,  he  demanded,  he  would  not  be  denied. 
"  I  will  not  let  thee  go,  unless  thou  bless  me  ;"  '  unless 
thou  give  some  assurance  of  escape  from  danger.' 
Was  this  privilege  peculiar  to  Jacob  ?  May  not  we 
say  to  God,  we  will  not  suspend  our  prayers  till  the 
desire  of  our  heart  is  granted  ?  Does  not  God  say, 
"  Open  thy  mouth  wide,  and  I  will  fill  it  ?"  <  En- 
large your  desires,  ask  for  the  most  valuable  blessings, 
and  you  shall  not  be  disappointed.'  God  is  as  willing 
to  give  great  favours,  as  small  ones.  He  says  to  his 
people,  Ye  shall  seek  me  and  find  me,  when  ye  shall 
search  for  me  with  all  the  heart."  Does  not  the 
Church  say,  "  I  found  him  whom  my  soul  loveth,  the 

*  Wakefieh!. 


154 

Saviour,  I  held  him,  and  would  not  let  him  go?" 
Such  is  the  zeal  of  believers,  sometimes,  that  they 
will  not  leave  the  throne  of  mercy,  till  they  obtain 
their  request.  They  ask,  God  listens;  they  repeat 
and  press  their  request ;  he  yields. 

This  strong  degree  of  fervour  may,  and  often  ought 
to  be  indulged.  This  is  one  of  the  essential  circum- 
stances of  assured  success.  So  far  from  being  offen- 
sive, it  is  often  highly  acceptable  to  God.  He  some- 
times waits  to  discover  this  disposition,  before  he 
grants  the  request.  He  not  only  allows  a  holy  impor- 
tunity of  soul,  and  is  pleased  when  we  repeat  our 
petitions,  and  pour  forth  the  sacred  eloquence  of  the 
heart ;  but  often  awakens  and  excites  those  stronger, 
overwhelming  feelings  which  are  inexpressible.  The 
Holy  Spirit  produces  those  mighty  desires,  which  are 
manifested  by  groanings,  which  cannot  be  uttered ; 
those  intense  affections  which  cannot  be  expressed 
in  formal  language ;  those  exquisite  thoughts  which 
break  forth  only  in  sighs  and  groans.  Neither  need 
we  in  such  case  lament  the  want  of  powerful  words. 
He,  who  searcheth  the  heart,  knows  the  mind  and 
intent  of  the  spirit,  in  exciting  those  unutterable 
desires,  which  will  produce  a  favourable  return. 

V.  The  effectual  prayer  must  be  accompanied 
with  the  faithful  use  of  all  other  means,  for  the  attain- 
ment of  the  object. 

This  is  so  evident,  as  not  to  merit  particular  notice, 
were  it  not  that  men  are  prone  to  extremes.  After 
all  the  power  ascribed  to  prayer,  it  does  not  operate 
as  a  charm.  It  has  no  native  strength,  no  executive 
force  or  efficacy.  More  generally  it  only  secures  the 


155 

blessing  of  God  on  other  means,  than  is  itself  the 
direct  cause  of  any  effect.  It  does  not  supersede 
labour,  but  obtains  the  blessing  of  heaven  on  your 
labours.  It  does  not  supersede  study,  but  procures 
a  blessing  on  your  studies.  Let  no  man,  therefore, 
feel  sure  of  any  blessing  which  he  asks  of  God,  unless 
he  use  all  other  means  in  his  power.  Moses,  and 
Daniel,  and  Jacob,  used  other  means,  as  well  as 
prayer,  to  secure  their  object.  Is  health  sought?  All 
the  prayers  of  the  sanctuary  may  not  save  you,  if  you 
neglect  other  suitable  remedies.  Do  you  seek  prop- 
erty ?  Diligence  and  economy  are  essential.  Do 
you  pray  for  holiness  ?  Then  other  means  of  grace 
must  be  attended.  Jesus  Christ  calls  Lazarus  from 
his  dismal  tomb ;  but  this  prisoner  of  death  does  not 
move,  till  the  stone  is  rolled*  away.  Noah  escapes 
the  deluge,  but  he  must  use- other  means  beside  prayer. 
He  must  build  a  spacious  ark.  The  church  of  Christ 
prays  for  salvation ;  but  she  builds  a  house  for  God  ; 
she  attends  public  worship ;  she  supports  the  Gospel. 
Vows  are  another  mean.  Where  these  in  Scripture 
accompany  prayer,  the  prayer  is  effectual.  By  vows, 
I  mean  promises  to  devote  something  valuable  to  the 
service  of  God,  if  he  shall  grant  a  particular  request. 
Jacob  promised  to  God,  that  if  he  would  give  him 
bread  to  eat,  and  keep  him  in  safety,  he  would  give 
a  tenth  of  his  property  to  his  service.  God  did  sup- 
ply and  protect  him.  The  Israelites  vowed  to  God, 
that  if  he  would  deliver  their  enemies  into  their  hands, 
they  would  destroy  their  cities.  God  did  give  them 
victory.  Hannah  vowed  to  give  her  child  unto  the 
Lord,  if  he  would  make  her  a  mother.  God  did 


156 

make  her  a  mother.     To  such  prayers,  God  says, 
".  Ask,  and  ye  shall  receive." 

On  reviewing  the  subject,  many  reflections  occur, 
which  I  think  might  be  enforced  and  illustrated  with 
profit ;  but  the  time  requires  me  to  mention  only  a 
few,  in  a  brief  manner. 

I.  The  subject  clearly  shows  us  why  God  some- 
times prevents  or  withholds  a  spirit  of  prayer,  and 
sometimes  has  forbidden  prayer,  when  it  would  con- 
travene his  purposes. 

When  God  has  determined  to'  inflict  a  certain  evil 
on  men,  he  devises  some  method  in  the  course  of 
Providence  to  prevent  the  importunate  supplications 
of  his  friends.  He  had  determined  that  it  should  not 
rain  on  the  land  of  Israel  for  three  years  and  six 
months.  He  therefore  directed  Elijah  to  leave  the 
country,  to  conceal  himself  in  retirement,  that  his 
eyes  might  not  affect  his  heart,  that  he  might  not  be 
excited  to  pray  for  the  people,  or  to  stir  up  their 
hearts  to  cry  for  relief.  But  when  the  time  had  ex- 
pired, when  God  was  about  to  refresh  the  land  and 
relieve  the  people  from  their  sufferings,  by  the  plenti- 
ful showers  of  heaven  ;  then,  and  not  before,  he  com- 
mands Elijah  to  go  and  show  himself  to  Ahab,*  to 
survey  the  miseries  which  the  dreadful  famine  has 
produced,  that  he  might  be  moved  to  cry  mightily  for 
their  removal.  God  is  resolved  not  to  shorten  the 
calamity ;  yet  he  would  not  have  his  servant  address 
his  ardent  prayers  to  be  denied ;  he  sends  him  away 
from  the  heart-moving  scene,  that  his  intense  devotion 

*  See  Henry  and  Scott. 


157 

may  not  be  excited.  Heaven  and  earth  shall  sooner 
pass  away,  than  one  promise  made  to  prayer  shall  fail. 
When  God  has  determined  to  accomplish  any  ob- 
ject, whether  it  be  the  punishment  of  an  individual  or 
nation ;  when  the  decree  is  unconditional,  and  irre- 
versible, he  will  turn  away  the  attention  of  his  people 
by  some  providential  event,  or  even  forbid  their .  sup- 
plications. They  might  and  probably  would  offer 
those  believing,  fervent,  persevering  prayers,  which 
must  be  answered ;  but  this  would  involve  divine 
operations  in  an  impossible  dilemma.  The  decree 
must  be  executed  ;  the  prayer  must  be  answered  ;  but 
this  is  not  possible.  The  only  preventive  is  to  with- 
hold the  spirit  of  grace  and  supplication,  or  to  forbid 
prayer.  Accordingly,  is  it  not  a  general  opinion,  that 
sometimes  the  best  men  have  not  a  spirit  of  fervent 
prayer  in  view  of  events,  most  interesting  and  impor- 
tant ?  But  why  should  God  withhold  the  spirit  of  de- 
votion from  Elijah,  or  forbid  the  prayer  of  Jeremiah, 
unless  he  has  engaged  to  give  a  favourable  answer  ? 
Therefore,  God  did  forbid  Jeremiah  to  pray  for  his 
people.  "  Pray  not  for  this  people,  neither  lift  up 
cry  nor  prayer  for  them  ;  neither  make  intercession  to 
me."  In  three  chapters,  this  interdiction  is  repeated. 
"Pray  not;"  "pray  not;"  "pray  not  for  this  peo- 
ple." If  they  burn  his  sermons,  God  will  silence  his 
effectual  prayers.  Their  destruction  was  certain  ;  the 
favourable  answer  to  his  prayers  was  as  Certain  ; 
therefore  the  prayers  must  be  forbidden.  But,  if 
divine  faithfulness  was  not  pledged  to  grant  a  favour- 
able answer,  why  should  they  be  forbidden  ?  Merely 
to  save  Jeremiah  the  trouble  of  praying  ?  It  was  de- 


158 

priving  him  of  a  pleasure,  rather  than  relieving  him  of 
a  painful  task.  Was  it  not  to  secure  the  divine  faith- 
fulness from  reproach,  and  not  to  save  the  prophet 
from  useless  labour.  So,  when  God  determined, 
that  the  sin  against  the  Holy  Ghost  should  not  be 
forgiven  in  this  life,  or  that  which  is  to  come,  he  gives 
it  as  a  general  precept,  "I  do  not  say  you  shall  pray 
for  it ;"  "  With  respect  to  this,  I  do  not  say  that  he 
should  make  petition."*  Why,  why  should  not  prayer 
be  offered  for  such  a  sinner,  unless  some  promise  is 
made  to  prayer  ? 

In  perfect  uniformity,  as  I  think,  with  this  view  of 
the  subject,  God  says  to  Moses,  "  Let  me  alone,  that 
my  wrath  may  wax  hot  against  them,  and  that  I  may 
consume  them."  *  Suspend  your  supplications  ;  let 
me  no  more  hear  your  fervent  intercessions,  be  silent; 
for  it  will  be  impossible  to  execute  my  purposes  of 
wrath  on  this  wicked  people,  while  your  prayers  arise 
with  such  holy  importunity.  Such  petitions  I  have 
promised  to  answer.  Leave  my  presence ;  let  me 
alone,  that  my  wrath  may  wax  hot.'  Had  Moses 
yielded  and  been  silent,  no  doubt,  Israel  would  have 
been  "  consumed."  But  Moses  did  not  leave  the 
divine  presence ;  he  did  not  cease  from  his  interces- 
sions. They  were  irresistible  ;  God  was  moved,  per- 
suaded, overcome ;  He  "  repented ;"  the  people 
escaped  ;  they  could  not  be  destroyed,  while  such 
prayers  were  rising  in  their  behalf.  Does  not  the  in- 
terdiction of  believing  prayers,  when  they  contravene 
the  div  ine  purpose,  prove  them  mighty  and  effectual  ? 

*  Thomson's  Translation. 


159 

When  God  intends  to  withhold  any  mercy,  he  never 
grants  his  people  this  irresistible  importunity  in 
prayer. 

2.  How  great  the  privilege,  which  this  doctrine  im- 
parts to  praying  believers.  Once,  and  again,  and 
again,  the  Saviour  promises,  "  Ask,  and  ye  shall  re- 
ceive." "  And  all  things,  whatsoever,  ye  shall  ask  in 
prayer,  believing,  ye  shall  receive ;"  or,  as  this  may 
be  rendered  with  very  little  variation,  "  Moreover,  ye 
shall  obtain  whatever  ye  shall  pray  for  in  faith."  Or 
according  to  another  recent  translation,  "  And  what- 
ever ye  ask  in  prayer,  with  faith,  ye  shall  obtain."  If 
such  passages  do  not  mean  precisely  what  they  say, 
what  then  is  their  meaning?  Have  they  no  meaning  but 
for  the  age  of  miracles  ?  Have  they  for  a  thousand,  and 
half  a  thousand  years  been  useless,  or  delusory  parts 
of  the  sacred  oracles  ?  If  your  prayer  is  not  effectual, 
what  must  be  the  cause  ?  Is  God  unfaithful  to  his 
word ;  or  are  you  wanting  in  faith  and  perseverance 
in  your  supplications  ?  I  need  not  multiply  such  quo- 
tations as  the  following;  because  they  are  so  numer- 
ous. "  If  ye  abide  in  me,  and  my  wrords  abide  in 
you,  ye  shall  ask  what  ye  will,  and  it  shall  be  done 
unto  you."  "  He  will  fulfil  the  desire  of  them,  he 
also  will  hear  their  en/,  and  will  save  them."  How 
precious  are  such  promises  ;  how  consoling  to  the 
bleeding  heart,  sweeter  than  honey,  dropping  from  the 
comb.  Are  you  led  into  severe  temptations,  and  im- 
pelled to  crimes ;  are  you  tempted  to  doubt  the  truth 
of  the  divine  promises  ;  raise  your  heart  to  God  ;  the 
trial  will  pass  away  ;  or  you  will  have  strength  to 
resist  its  power.  Are  you  oppressed  with  enemies : 


160 

do  they  hurl  a  javelin  to  destroy  you  ?  They  will  only 
wound  themselves,  or  batter  their  own  walls.  Are 
you  oppressed  with  want ;  are  you  destitute  and 
afflicted  ?  Be  importunate  with  God  ;  and  the  win- 
dows of  heaven  shall  be  opened ;  your  bread  and  your 
water  shall  be  sure. 

Are  you  sick ;  are  friends  and  physicians  forsaking 
you ;  remember  Hezekiah,  and  with  his  ardour  and 
his  faith,  cry  to  your  Father  in  heaven,  and  he  will 
hear  and  heal  you.  Such  persevering  prayers,  offered 
with  appropriate  faith,  furnished  Jacob  with  provision 
on  his  journey,  gave  to  Paul  the  sailors  in  the  ship, 
and  to  Mordecai  and  Esther  the  lives  of  their  nation. 
Here  were  no  miracles,  no  faith  of  miracles ;  but  a 
faith  which  secures  its  object. 

Well  might  the  apostle  say  to  believers,  possessing 
such  a  privilege,  "  All  things  are  yours." 

3.  We  learn  why  many  prayers  are  not  answered. 
If  they  be  not  graceless,  if  they  be  not  destitute  of  that 
faith,  which  is  necessary  to  please  God,  they  have  not 
a  clear,  and  strong  conviction,  that  the  glory  of  God 
is  involved  in  their  answer.     They  are  not  animated 
with  due  fervour ;  they  have  not  the  strength  of  per- 
severance ;  they  are  not  offered  in  the  spirit  and  man- 
ner of  successful  prayer ;  they  will  not  be  answered. 

4.  Does  not  the  subject  present  a  convincing,  and 
mighty  argument  for  prayer  ? 

In  every  necessity,  in  every  want,  in  every  desire, 
shall  we  not  remember,  that  in  God  is  a  boundless 
store  of  all  good  things  ?  He  is  infinitely  willing  to 
grant  us  the  riches  of  felicity.  No  kind  father  is  so 
willing  to  gratify  his  beloved  children.  He  only  re- 


161 

quires  us  to  ask,  to  ask  believing  the  promise  of  God. 
He  is  always  ready  to  hear.  He  never  grudges  us 
any  favour  of  any  kind.  He  will  give,  when  we  ask 
and  are  prepared  to  receive  the  favour. 

With  such  a  Benefactor,  with  such  "  power  with 
God,"  what  may  you  not  obtain  ?  May  not  your 
prayers  render  yourselves  rich  in  comforts  and  conso- 
lations, and  others  blest  ?  May  not  your  prayers  be  a 
defence  to  yourself  and  friends,  like  the  electric  rod, 
which  silently  conveys  away  the  forked  lightning 
from  the  social  dwelling  !  Is  it,  my  friends,  within 
the  scope  of  the  human  mind,  to  conceive  a  doctrine 
more  animating,  more  encouraging  ? 

Will  not  every  person  be  persuaded,  be  resolved 
and  impelled,  to  cry  day  and  night,  while  he  has  a 
trouble  to  be  removed,  a  want  to  be  supplied,  a  com- 
fort to  be  secured  ?  If  you  are  not  blest,  is  it  not  be- 
cause you  are  too  drowsy  to  feel,  or  too  slothful  to 
pray  for  help,  or  too  proud  to  accept  deliverance  at 
the  hand  of  sovereign  mercy  ?  He,  who  listens  to  the 
cry  of  ravens,  and  taketh  care  of  oxen,  cannot  harden 
himself  against  the  voice  of  your  prayer.  Neither 
the  skill  of  David  in  war,  nor  the  strength  of  Samp- 
son, were  so  sure  a  defence,  as  the  feeblest  hand 
lifted  to  God  in  holy  prayer.  The  weeping  widow, 
the  sighing  orphan,  the  defenceless  stranger,  are  all 
heard.  Will  not  all,  then,  who  need  help,  bow  the 
knee,  and  raise  the  voice  of  prayer  ?  So  may  you 
procure  blessings  invaluable,  for  yourself,  your  family, 
your  friends,  your  country,  and  the  world. 

Devoutly  resolve  then,  my  dear  friends,  each  one 
for  himself,  "  As  for  me,  I  will  call  upon  God  ;  I  will 
21 


162 

cry  unto  God,  most  High,  unto  God,  who  performeth 
all  things  for  me. 

Finally  ;  Have  not  more  than  common  prayers  been 
offered  of  late  years  ? 

Are  not  the  effects  manifest ;  are  they  not  encour- 
aging to  perseverance  ?  Are  we  not  safe  in  designat- 
ing the  cause  from  the  effect  ?  When  we  see  a  field 
or  garden,  covered  with  fruit  or  flowers,  we  infer  that 
the  hand  of  cultivation  has  been  there,  that  the  sun 
has  shone,  that  the  rain  has  fallen.  So,  when  we  see 
the  prevalent  objects  of  prayer,  every-where  conspicu- 
ous in  a  new  and  wonderful  manner,  we  unavoidably 
conclude  that  believing,  fervent  prayers  have  been 
offered.  When  we  see  Bible  Societies,  Missionary 
Societies,  Humane  Societies,  Education  Societies, 
and  lastly,  though  not  the  least  important,  Peace 
Societies,  shedding  their  lustre  over  the  world, 
splendid  as  the  constellations  of  heaven ;  when  the 
Spirit  of  the  Lord  is  extensively  poured  out  on  every 
quarter  of  the  world ;  when  thousands  and  ten  thou- 
sand times  ten  thousand,  are  gathered  into  the  visible 
Church  ;  when  silver  and  gold  in  surprising  sums  are 
freely  cast  into  the  treasury  of  the  Lord ;  when  mis- 
sionaries of  the  cross  are  going  forth  to  people  of  every 
nation  and  language,  can  we  doubt  whether  prayer 
has  been  offered,  and  prayer  answered  ?  Do  we  not 
hear  God  saying  in  his  Providence,  as  well  as  in 
his  word,  "  Ask  and  ye  shall  receive,"  "  Command 


ve  me  ?" 


Are  these  things  the  fruit  of  man's  device  or  power  ? 
Had  the  Legislature  of  the  State,  forty  years  ago, 
assessed  those  sums,  which  are  now  cheerfully  con- 


163 

tributed,  for  religious  purposes,  would  it  not  have 
produced  insurrection  ?  At  that  period  could  all  the 
orators  of  the  world  have  persuaded  the  nobles  and 
princes,  the  kings  and  emperors  of  Europe,  to  come 
down  from  their  thrones,  to  aid  Bible  and  Missionary 
Societies  in  sending  the  news  of  salvation  to  Pagans 
and  Mahometans  ?  Who,  but  that  God,  who  is  the 
Author  of  the  divine  word,  could  have  caused  those 
intrepid  heroes  of  the  North,  those  thunderbolts  of 
war,  at  the  battles  of  Moscow,  of  Leipsic,  and  Water- 
loo, to  sheathe  their  swords,  drunk  with  the  blood  of 
slaughter,  to  clothe  themselves  in  the  robes  of  peace, 
to  send  the  word  of  life  to  all  the  tribes  of  Adam,  to 
cause  the  light  beaming  from  the  sword  of  the  Spirit 
to  shed  its  cheering  rays  through  their  most  barbarous 
provinces,  changing  the  dismal  night  of  heathen  dark- 
ness into  the  light  of  moral  day?  The  Christian 
world  bows  before  the  impulse,  as  a  forest  before  the 
wind.  The  Spirit  of  God  moved  on  the  face  of  the 
waters  to  produce  this  world  of  order  and  beauty  ;  so 
is  He  now  moving  to  produce  knowledge,  and  holi- 
ness, and  a  millennium  of  glory.  Ethiopia  stretches 
forth  her  hand  for  the  cup  of  salvation  ;  the  isles  wait 
for  the  law,  and  of  them,  it  may  be  said,  "  A  nation 
is  born  in  a  day."  The  feeble  Hindoo,  the  cautious 
Chinese,  the  red  man  of  the  forest,  listen  to  the  strains 
of  gospel  mercy. 

This,  and  much  more  is  the  fruit  of  prayer.  It  is 
prayer,  which  has  caused  the  cloud,  small  at  first,  like 
that  which  the  servant  of  the  prophet  saw  from  the 
top  of  Carmel,  to  extend  far  and  wide,  distilling  its 


164 

showers  in  the  North  and  South,  watering  the  burning 
plains  of  Africa,  converting  her  deserts  into  fields  and 
gardens.  In  answer  to  believing,  persevering  prayer, 
the  nations  are  waking  from  the  slumber  of  ages,  and 
inquiring  for  "the  balm  of  Gilead  and  the  physician 
there."  They  are  raising  their  eye  to  the  tree  of  life, 
bearing  its  fruit  every  month,  whose  leaves  are  for 
the  healing  of  the  nations.  The  Star  from  the  East 
is  shedding  its  light  on  every  land,  and  the  hymn  of 
angels  is  again  sung  in  the  fields  of  Bethlehem. 
Looking  to  the  cross  of  Calvary,  pagans  exclaim, 
"  Truly  this  man  was  the  Son  of  God."  Devout 
women,  not  a  few,  are  making  costly  preparations, 
not  to  embalm  the  body  of  Jesus,  not  to  perfume 
his  tomb ;  but  to  extend  the  glory  of  his  name,  to 
rescue  ignorance  from  its  errours,  and  vice  from  its 
miseries.  As  if  refreshed  with  the  dews  of  Hermon, 
the  rose  of  Sharon  blossoms  in  the  wilds  of  Tartary, 
and  on  the  shores  of  the  Caspian  ;  the  vines  of  Esh- 
col  are  planted  in  the  isles  of  the  sea,  and  the  forests 
of  America ;  the  cedars  of  Lebanon  wave  on  the 
banks  of  the  Ganges  and  shade  the  palaces  of  Ava  ; 
the  songs  of  Zion  echo  from  the  hills  of  Greenland, 
and  the  angel  is  flying  through  the  heavens,  having 
the  everlasting  gospel  to  preach  to  the  inhabitants  of 
the  earth,  to  every  nation,  and  tribe,  and  language, 
and  people. 

When  believing  and  fervent  prayers  shall  become 
general  and  constant ;  then  greater  things  than  the  ^e 
will  take  place;  the  Spirit  of  the  Lord  will  be  pour- 
ed forth  without  measure  ;  liberty  and  science  will 


165 

break  the  chains  of  despotism ;  the  useful  arts,  pure 
morals,  Christian  principles,  will  give  a  new  aspect  to 
society  ;  piety  and  benevolence  will  rule  the  hearts  of 
men ;  and  one  united  chorus  of  praise  ascend  from  all 
the  domestic  altars,  and  all  the  religious  assemblies 
of  the  human  family.  Amen  and  Amen. 


GENESIS  xviii,  19. 

For  I  know  him  that  he  will  command  his  children, 
and  his  household  after  him. 

THAT  mankind  were  formed  for  improvement  is  too 
evident  to  require  any  formal  proof.  That  our  im- 
provement is  generally  considered  a  matter  of  high 
importance,  many  things  evidently  prove.  Not  only 
the  great  expense  incurred,  and  patient  labour  en- 
dured, to  accomplish  the  purpose,  but  a  thousand 
other  circumstances,  proclaim  the  high  estimation  in 
which  intellectual  culture  is  holden. 

The  constantly  increasing  pleasure  of  advancing 
knowledge,  indicates  that  we  are  pursuing  an  im- 
pulse of  nature,  and  obeying  the  will  of  God. 
Travel  to  yonder  forest.  It  is  silent,  gloomy,  dismal. 
Cut  down  the  trees,  break  up  the  ground,  sow  the 
seed,  and  behold  a  field  of  blossoms  and  fruit.  So 
great  and  more  important  is  the  change  produced  by 
education.  As  the  Chinese  clay  assumes  the  form  of 
beauty,  as  a  block  of  marble  becomes  a  Venus  or  a 


163 

Hercules,  so  the  human  character  is  formed  by  edu- 
cation. 

Hear  the  profound  Legislator  of  Israel.  "  For  I 
know  Abraham,  that  he  will  command  his  children 
and  his  household  after  him,  and  they  shall  keep  the 
way  of  the  Lord,  to  do  justice  and  judgment."  He 
will  command, — his  influence  with  his  children  will 
be  efficacious,  irresistible,  unchangeable  as  the  laws 
of  the  Medes. 

This  opinion  of  education  was  held  by  Solomon 
nine  hundred  years  after,  when  he  declared,  without 
any  qualification,  "  Train  up  a  child  in  the  way  he 
should  go,  and  when  he  is  old,  he  will  not  depart 
from  it."  This  same  opinion  was  prevalent  a  thou- 
sand years  after  Solomon,  and  for  substance  repeatedly 
expressed  by  the  writers  of  the  New  Testament. 
They  require  "  parents  to  bring  up  their  children  in 
the  nurture  and  admonition  of  the  Lord."  The  whole 
mass  of  evidence  from  all  antiquity  shows  the  efficacy 
of  early  instruction. 

DOCTRINE.  Mankind  will  be  what  their  education 
makes  them. 

We  use  the  word  education  in  its  most  extensive 
import,  not  having  any  exclusive  reference  to  a  uni- 
versity or  college,  to  a  school  or  private  family,  but 
we  include  all  the  impressions  made  on  a  human 
being  from  its  first  existence  to  the  hour  of  death,  or 
at  least  to  the  time  of  his  entering  on  business,  when 
the  character  is  supposed  to  be  formed.  Hence  no 
parent  or  tutor  can  be  wholly  responsible.  The  com- 
pany— books — employment — a  sound  heard — an  ob- 


169 

ject  seen — a  pain — a  pleasure,  may  $ive  a  new  turn 
to  the  disposition. 

Though  superiour  influence  must  be  ascribed  to 
schools  and  seminaries,  and  other  institutions  of  civ- 
ilized society,  yet  education  may  be  defined,  that 
whole  series  of  means  by  which  the  understanding  is 
gradually  enlightened,  and  the  dispositions  of  the 
heart  are  formed.  This  comprehends  the  circum- 
stances of  the  child  as  to  local  situation,  the  manner 
in  which  the  comforts  of  life  are  furnished  him,  the 
degree  of  care  and  tenderness  with  which  he  is  nursed, 
the  examples  set  before  him,  the  restraints  imposed, 
the  liberty  allowed,  the  languages,  the  arts  and  sci- 
ences which  are  taught  him,  the  manner  in  which 
they  are  communicated ;  and  above  all,  the  moral  and 
religious  instruction,  and  even  the  state  of  the  health, 
dress  and  diet,  all  go  to  produce  what  I  shall  call 
EDUCATION. — In  fact,  every  impression  made  on  the 
infant — on  the  child — on  the  youth,  makes  a  part  of 
his  education.  Every  influence,  from  the  first  hour 
of  life,  before  he  sees  the  light,  to  the  closing  scene, 
helps  to  make  the  man. 

My  design  is  not  to  designate  the  best  mode  of 
education.  This  I  leave  to  more  powerful  and  better 
informed  minds,  but  to  illustrate  the  FACT  that  edu- 
cation forms  the  mind  of  man,  and  then  suggest  a  few 
reflections. 

I.  I  infer  the  irresistible  force  of  education,  from 
the  general  resemblance  of  character,  in  the  different 
states  of  society,  the  savage,  the  barbarian,  the  civ- 
ilized. 

22 


170 

Though  there  is  some  difference  amongst  individ- 
uals, who  most  nearly  resemble  each  other,  as  among 
flowers  of  the  same  seed,  yet  a  general  likeness  pre- 
vails among  men  in  the  same  state  of  society.  Hav- 
ing seen  one  savage,  you  have  for  substance  seen  the 
whole  tribe.  Having  seen  one  tribe,  you  have  a  gen- 
eral view  of  all  the  tribes  on  the  globe. 

Go,  take  command  of  a  vessel,  sail  round  the 
world,  discover  an  island  never  before  heard  of,  return 
and  tell  me  your  island  is  inhabited,  but  the  people 
have  no  iron,  say  not  a  word  more,  and  I  will  in- 
form you  that  they  are  savages.  I  will  describe  their 
character,  customs  and  manners.  I  will  inform  you 
how  they  obtain  a  living,  what  are  their  houses  and 
their  navigation,  what  their  morals  and  their  religion. 
I  will  tell  you  the  manner  in  which  they  treat  their 
females.  I  will  tell  you  that  in  their  religion  they 
pay  homage  to  a  variety  of  deities,  that  they  consider 
every  thing  remarkable,  such  as  a  volcano,  an  earth- 
quake, or  an  eclipse,  as  a  manifestation  of  a  particular 
god.  I  will  tell  you  that  the  wives  are  slaves  to 
the  husbands,  that  they  are  compelled  to  perform  the 
laborious  drudgery  of  the  family.  I  will  tell  you  that 
their  chief  support  is  from  hunting  or  fishing,  that  a 
few  shells  or  baskets  constitute  their  most  valuable 
furniture,  that  they  are  filthy  and  brutal  in  their  man- 
ners, revengeful,  cruel  and  warlike  in  their  character. 
I  might  enumerate  many  other  particulars  with  almost 
the  same  exactness  as  if  I  had  lived  amongst  them. 
This  sameness  of  character  in  the  same  state  of 
society,  from  the  Arctic  ocean  to  the  stormy  regions 
of  Cape  Horn,  displays  the  irresistible  force  of  educa- 


171 

tion.     These  tribes  have  been  educated  as  savages. 
They  are  savages  for  the  want  of  iron. 

The  same  doctrine  is  equally  displayed  in  the  bar- 
barous or  shepherd  state  of  society,  where  men  procure 
their  living  chiefly  from  their  flocks  and  herds.  This 
description  includes  a  considerable  section  of  the  human 
family.  A  great  part  of  the  Arabs  in  Asia  and  Africa, 
and  numerous  hordes  of  wandering  Tartars  live  chiefly 
on  the  milk  of  their  flocks  and  herds.  To  accompany 
and  provide  them  pasturage,  is  the  business  of  their 
lives.  Such  people  have  a  character  peculiar  to  them- 
selves. They  are  indolent,  they  are  addicted  to  music 
and  story  telling,  they  are  superstitious  in  their  religion, 
yet  hospitable  to  strangers. 

If  among  civilized  men,  this  unity  of  character 
seems  to  be  less  perfect,  it  is  not  less  real.  The 
degrees  of  civilization  are  immensely  varied,  among 
individuals  and  communities.  This  must  produce  a 
corresponding  variety  of  character.  The  multiplicity 
of  arts,  of  employments  and  professions,  produces 
other  points  of  difference.  Still  the  strong  features 
of  character  are  the  same,  they  are  permanent  and 
fixed. 

In  all  civilized  nations,  intellectual  and  moral  im- 
provement are  more  valued  than  bodily  strength.  In 
such  countries  men  obtain  their  support  by  the  prac- 
tice of  the  arts.  In  them,  the  precepts  and  doctrines 
of  their  religion  are  written  and  known,  and  public 
solemnities  give  importance  to  their  faith.  They 
have  written  codes  of  laws,  established  forms  of 
government,  and  known  tribunals  of  justice,  to  guard 
the  rights  of  individuals.  This  general  resemblance 


172 

pervades  the  civilized  nations  in  all  the  three  conti- 
nents. As  a  strong  proof  of  likeness  among  all  civi- 
lized people,  let  a  single  savage  intrude  himself  into 
any  such  community,  and  he  will  be  immediately 
recognized  as  such,  he  will  be  gazed  at  as  a  phenom- 
enon. So  irresistible  is  the  force  of  education,  that 
not  a  single  savage  was  ever  raised  in  a  civilized  com- 
munity, not  a  single  civilized  man  was  ever  found  in 
a  tribe  of  savages. 

II.  The  mighty  power  of  education  is  visible  in 
the  different  religions  of  mankind.  fAs  to  religion, 
the  human  family  may  be  considered  in  three  divis- 
ions, the  Pagan,  Christian,  and  Mahometan.  I  ought 
perhaps  not  to  forget  the  Jews.  In  each  of  these 
sections  a  general  and  strong  resemblance  of  char- 
acter is  manifest.  The  pagans  are  all  superstitious, 
they  all  believe  in  a  plurality  of  gods,  most  of  them  are 
idolaters.  They  generally  worship  the  sun  or  moon, 
or  some  idol,  or  other  object  of  the  senses.  Pagans 
do  not  know  the  true  God  who  made  heaven  and 
earth.  They  may  be  well  versed  in  the  sciences,  they 
may  have  profound  skill  in  the  useful  and  fine  arts. 
Yet  they  make  little  or  no  advance  in  rational  religion. 
They  sometimes  are  unrivalled  masters  in  those  arts, 
which  adorn  and  dignify  society,  yet  in  the  things  of 
God,  they  are  nearly  as  ignorant  and  stupid  as  the 
savages  of  the  forest.  The  history  of  ancient  Greece 
and  Rome,  and  of  modern  India  and  China  estab- 
lishes all  this.  The  world  by  all  their  wisdom  do 
not  know  God.  They  may  build  the  stupendous 
pyramids,  they  may  rear  the  lofty  temple,  and  the 
opulent  city.  Their  laws  may  be  wise,  their  elo- 


173 

quence    irresistible,    their    music    enchanting,    their 
painting  may  give  life  and  passion  to  the  canvass,  the 
songs  of  their  bards  may  be  heard  till  they  are  drowned 
by  the  trump  of  God  in  the  great  day,  yet  they  cannot 
show  one  sin  forgiven,  nor  lead  a  step  beyond  the 
grave.     The  same  blindness  of  mind  covers  all  the 
pagan  nations,  ancient  and  modern.     There  education 
displays  her  full  power.     The    son  wanders  in  the 
gross  darkness  which  bewildered  his  father.     A  simi- 
lar general  resemblance  is  evident  among  the  follow- 
ers of  Mahomet.     They  believe  in  the  same  impostor, 
they  adopt  the  same  articles  of  faith,  they  practise 
the  same  superstitions,  they  believe  in  the  necessity 
of  a  pilgrimage  to  Mecca,  they  perform   the  same 
ablutions  and  devotions  which  their  fathers  performed 
a  thousand  years  ago,  they  indulge  the  same  virulent 
prejudices  against  the  disciples  of  Jesus  Christ,  and 
like  their   fathers,  look  forward   to  the  delights  of  a 
sensual  paradise.     The  force  of  education  triumphs 
over  reason,  and  all  the  tender  charities  of  the  heart. 
Notwithstanding  the  variety  of  sects  and  parties 
amongst  Christians,  yet  they  have  strong  features  of 
resemblance  to  distinguish  them   from    Pagans    and 
Mahomedans.     Christians  all  agree  in  the  belief  and 
worship  of  one  God,  that  man  is  imperfect,  and  needs 
the  mercy  of  God,  that  Jesus  Christ  is  the  Messiah 
and  Saviour,   that   there  will   be  a  resurrection  and 
general  judgment,  that   God   rewards    the  righteous 
and  punishes  the  wicked.     So  powerful  is  the  influ- 
ence of  education,  that  not  one  Pagan,  not  one  Mahom- 
etan,  grows  up  in  a  Christian  community.     While 
Christianity  opposes  all  the  corruptions,  all  the  lusts 


174 

of  man,  and  the  other  two  religions  are  indulgent  to 
those  lusts,  yet  no  Christian  revolts,  and  adopts  the 
creed  Gr  worship  of  a  Mahometan  or  a  Pagan.  Even 
if  an  individual,  through  the  wickedness  of  his  heart, 
does  apostatize  and  ahjure  Christianity,  where  these 
sects  live  together,  he  does  not  become  truly  a  Pagan, 
he  does  not  become  entirely  a  Mahometan,  he  still 
retains  many  sound  and  orthodox  opinions. 

The  still  stronger  and  more  uniform  resemblance 
among  persons  of  the  same  communion,  the  same  sect 
or  denomination,  more  perfectly  exhibits  the  sway  of 
education.  Here  men  become,  as  it  were,  the  same. 
They  are  recognized  by  the  same  phrases,  the  same 
opinions,  the  same  prejudices,  the  same  manners,  the 
same  cast  of  countenance.  Some  of  the  sects  are 
instantly  known  not  merely  by  their  dress,  but  by 
their  visage,  their  personal  appearance.  Perhaps  all 
might  be.  were  they  to  continue  together  through  life. 

III.  I  only  add,  that  the  sameness  of  appearance, 
of  character,  and  manners,  among  people  of  the  same 
calling  and  employment,  is  a  fact  which  supports  our 
doctrine.  No  man  is  able  to  conceal  his  vocation. 
His  speech,  his  appearance  betray  him.  If  this 
should  not  at  once  be  admitted,  it  may  be  accounted 
for  by  the  fact,  that  many  men  occupy  themselves  in 
a  variety  of  employments,  and  have  not  therefore  the 
distinct  characteristics  of  either.  But  in  those  coun- 
tries where  professions  are  distinctly  separated,  the 
difference  is  evident  to  every  beholder.  A  European 
will  discern  the  profession  or  employment  of  a  person, 
with  a  readiness  which  astonishes  a  person  of  this 
country.  "There  is  no  man,"  says  Dr.  Johnson. 


175 

"  who  works  at  a  particular  trade,  but  you  may  dis- 
cover it  from  his  appearance."  But  even  in  this 
country,  where  trades  and  professions  are  so  blended, 
who  is  so  blind  as  not  in  a  moment  to  discern  which  is 
the  husbandman,  and  which  the  mariner  ?  which  the 
soldier  and  which  the  merchant?  which  the  clergy- 
man and  which  the  physician  ?  Each  of  these  pro- 
fessions has  a  distinct  language,  distinct  manners, 
opinions,  and  morals. 

In  unison  with  this,  it  is  a  common  remark  of  geo- 
graphical writers,  that  "well  bred  people,  in  all  civi- 
lized nations,  are  much  alike."  Notwithstanding 
national  distinctions,  they  always  recognize  each 
other. 

I  might  easily  enlarge  and  illustrate  the  doctrine  in 
a  vast  variety  of  particulars,  but  your  own  reflections 
will  pursue  the  subject,  and  render  enlargement  unne- 
cessary. The  more  the  subject  is  examined,  the 
stronger  will  be  the  conviction,  that  the  influence  of 
education  is  irresistible. 

Education  preserves  the  peculiarities  of  individuals, 
brings  them  nearer  to  a  common  standard,  and  gives 
them  that  likeness  of  appearance  which  under  the 
same  kind  of  culture  is  every  where  so  evident. 

Education  is  a  furnace  which  consumes  the  excres- 
cencies  of  personal  character,  melts  down  the  mass  of 
the  community,  till  it  becomes  in  a  degree  one  body, 
of  the  same  colour,  texture,  and  quality. 

Objections  may  be  made  to  the  doctrine  before  us, 
and  so  may  plausible  objections  be  made  to  the  di- 
vine goodness,  and  even  to  the  existence  of  God,  but 
objections  do  not  disprove  facts. 


176 

It  may  may  be  said  that  wicked  children  may  be 
found  in  the  best  families. 

This  instead  of  weakening  the  principle,  is  a  new 
proof  that  even  transient  impressions  may  be  powerful 
and  irresistible.  It  shews  that  not  only  uniform  and 
systematic  lessons  may  be  powerful,  but  that  those 
which  are  incidental  may  be  permanent  in  their 
effects.  Occasional  impressions  may  be  indelible. 

You  will  bear  in  mind,  that  by  education  is  not 
meant  merely  the  lessons  of  the  mother  or  master, 
the  impressions  of  the  nursery  or  the  school-room,  but 
all  those  ten  thousand  thousand  impressions,  exam- 
ples, objects,  books,  and  sounds,  which  make  a  man 
what  he  is. 

It  is  not  believed  that  the  greatest  number  of  les- 
sons, or  the  longest  lessons,  will  always  have  the 
greatest  effect.  No.  You  cannot  calculate  the 
effect  of  education  from  its  quantity,  as  you  do  of 
nitrous  grain  in  a  rock.  No.  The  temper,  and  the 
force,  and  the  adaptation,  and  the  time,  and  the  place, 
and  the  character  of  the  parties,  all  come  in  for  an 
incalculable  share  of  the  influence.  Sometimes  one 
look  will  triumph  over  all  the  impressions  made  by 
whole  libraries,  one  companion  will  make  a  deeper 
impression  than  the  whole  circle  of  friends  had  done. 
Sometimes  one  WORD  may  do  more  to  form  the  char- 
acter, than  all  the  sermons,  all  the  lectures,  and  all 
the  conversation  ever  heard.  A  youth,  who  has  been 
frank,  open,  unguarded,  may,  by  the  reading  of  one 
book,  become  prudent,  cautious,  circumspect.  A 
youth,  who  had  been  sedate,  reserved,  serious,  by  a 
change  of  companions  may  become  cheerful,  gay  and 


177 

humerous.       Some  such  incidental  cause  may  pro- 
duce the  difference  of  virtue  and  vice  in  the  same 
house.     Children  of  the  same  house  do  not  all  receive 
the  same  impressions,  they  do  not  hear,  they  do  not  see 
the  same  things.     They  are  very  far  from  receiving  the 
same  education.     One  is  at  home,  while  his  brother 
or  sister  is  abroad.     In  these  different  places  they  see 
and  hear  things  very  different.     One  child  reads  this 
book,  another  that.     One  child  is  sickly,  and  finds  in 
his  parents  a  nurse  and  a  physician.     One  is  wilful 
and  headstrong,  and  views  his  parents  as  two  officers 
of  justice.     One  is  mild,  modest,  docile,  and  finds 
his  parents  delightful  companions.     In  these  different 
circumstances,  must  not  the  character  of  the  children 
be  formed  in  a  different  manner,  be  imbued  with  a 
different  spirit  ?     While  these  things  unite  to  shew  the 
difficulty  and  the  danger,  in  executing  the  business  of 
education,  they  have  no  tendency  to  lessen  its  im- 
portance.    While   we   discover   the   delicacy  of  the 
task,  we  also  learn  how  powerful  are  impressions, 
and  how  necessary  are  wholesome  discipline  and  a 
uniform  system  of  instruction  and  example. 

Nor  is  it  more  difficult  to  show  why  children  often 
acquire  a  character  different  from  their  parents.  It- 
may  be  said,  very  often,  that  the  parent  does  not  edu- 
cate his  own  child,  even  when  he  dwells  under  the 
same  roof,  eats  at  the  same  table,  and  is  warmed  at 
the  same  fire.  Some  other  persons,  very  different 
from  the  parent,  may  have  more  influence.  Some 
other  teacher,  or  some  other  company,  may  be  form- 
ing the  mind  of  the  child.  This  circumstance  will 
always  render  the  religious  education  of  children 
23 


178 

extremely  difficult,  till  all  parents,  and  all  persons 
shall  engage  in  the  grand  design.  Then  the  minds 
of  children  will  not  be  poisoned  the  moment  they  go 
abroad.  We  may  with  deep  humility  add,  that  until 
religious  parents  are  more  religious,  we  may  not 
witness  the  full  effect  of  domestic  education.  Still, 
children  are  the  creatures  of  education,  of  imperfect, 
and  if  I  may  so  say,  of  heterogeneous  education. 

Again,  sometimes  by  a  dislike  to  the  character  of 
the  parent,  that  of  the  child  is  indirectly  formed  to  an 
opposite  one.  The  child  of  a  prodigal  parent  expe- 
riences the  misery  of  the  vice,  and  is  taught  the  virtue 
of  frugality.  The  child  of  a  vain,  weak,  and  vol- 
atile parent,  is  mortified  by  such  puerile  frivolity,  and 
is  thus  taught  to  be  steady,  sedate  and  thoughtful. 
On  the  same  principle,  children  of  injudicious  pious 
parents  may  be  pushed  into  irreligion  and  vice.  The 
rigid  and  austere  requirements,  and  the  tedious  admo- 
nitions and  the  long  prayers,  and  severe  deportment  of 
some  such  parents,  though  I  think  the  instances  very 
rare,  may  disgust  the  child,  and  render  religion  odious, 
and  excite  him  to  impiety  and  vice.  Sometimes  vice 
and  folly  may  be  designedly  presented  before  the 
eyes  of  children.  The  Spartans  permitted  their 
children  to  see  their  slaves  drunken  that  they  might 
abhor  the  brutal  vice.  A  jail  and  its  pale  tenants,  its 
iron  doors,  and  dismal  dungeons  may  be  a  profitable 
sight  to  children.  God  himself  seems  to  have  adopted 
this  principle  in  the  education  of  his  people.  To 
punish  and  to  cure  them  of  idolatry,  he  sends  them 
captive  to  Babylon,  a  land  of  idols.  He  had  taught 
them  by  precepts  and  examples,  by  terrours  and  by 


179 

judgments,  all  in  vain.  He  then  gave  them  a  surfeit 
of  idolatry,  and  this  wrought  an  effectual  cure. 
Still  all  these  children  and  people  are  formed  by 
circumstances,  they  are  creatures  of  education. 

With  a  few  reflections,  we  close  the  subject. 

I.  We  see  the  sovereignty  of  God,  in  disposing 
the  lots  of  men,  so  that  they  are  made  what  they  are. 
Circumstances  are  the  media  of  light  and  darkness, 
of  life  and  death.  These  circumstances  are  arranged 
by  divine  Providence.  How  mysterious  are  those 
dispensations,  which  appoint  the  boundaries  of  men. 
Who  will  ask  the  Almighty  why  he  has  placed  whole 
nations  beyond  the  limits  of  the  Gospel  ?  Who  will 
demand  of  him  why  he  has  sent  out  the  wild  Arab, 
his  hand  against  every  man,  whose  house  he  has 
made  the  wilderness,  and  the  barren  land  his  dwel- 
ling, who  scorneth  the  multitude  of  the  city,  neither 
regardeth  the  laws  of  a  master.  The  range  of  the 
desert  is  his  pasture,  and  he  searcheth  after  every 
green  thing.  Who  will  ask  the  Most  High  why  Pha- 
raoh and  Herod  were  placed  in  such  imminent  circum- 
stances ?  Why  Samuel  and  Timothy  received  such 
high  moral  culture  ?  Why  the  babe  taken  from  the 
ark  of  bulrushes  was  so  taught  as  to  become  the 
legislator  of  nations  ?  Why  twelve  fishermen  of 
Galilee  were  so  placed  as  finally  to  change  the  relig- 
and  morals  of  the  world  ?  Father,  it  is  thus,  because 
thy  will  chose  and  ordained  it  should  be  so. 

II.  As  children  are  formed  by  education,  how 
important  is  it  that  they  enjoy  the  means  best  adapted 
to  their  capacities  and  prospects.  It  is  not  necessary 
that  all  should  be  eminently  learned,  but  it  is  neces- 


180 

sarj  that  all  should  receive  Instructions,  suitable  to 
their  dispositions  and  stations.  Will  not  children  and 
parents  thank  God  and  take  courage  in  view  of  their 
numerous  privileges  ?  What  a  weight  of  obligations 
does  this  subject  devolve  on  parents  !  Think,  oh  think 
of  your  great  work,  of  your  serious  responsibility. 
Will  you  suffer  your  children  to  grope  in  darkness, 
while  the  lamps  of  science  and  religion  are  shining 
around  them  ?  Shall  the  minds  of  your  children  fam- 
ish in  ignorance,  while  the  trees  of  religious  knowl- 
edge are  loaded  with  fruit,  the  branches  bending  to 
the  reach  of  the  smallest  babe  ?  Shall  they  starve,  be- 
cause a  little  trouble  and  expense  is  required  in  gath- 
ering the  fruit  ?  If  your  children  remain  untaught  and 
unsanctified,  their  education,  or  rather  their  want  of 
education,  makes  them  what  they  are. 

III.  From  the  subject,  we  may  infer  the  uniformity 
and  efficacy  of  divine  influence  on  the  human  mind. 
I  allow  it  is  not  owing  to  any  inherent  power  of  the 
human  character,  that  such  uniform  or  general  results 
are  produced,  by  intellectual  or  moral  culture.  It  is 
not  by  the  natural  power  of  education,  but  by  the  im- 
perceptible influence  of  the  divine  Spirit,  that  minds 
are  formed  in  such  a  regular  succession  of  uniformity, 
that  we  can  augur  beforehand,  what  will  be  their 
complexion,  texture,  character.  As  there  is  nothing 
in  the  nature  of  inert  matter,  to  produce  gravitation 
and  attraction,  which  are  nothing  more  than  the  power 
of  God  constantly  exerted  to  impress  those  laws, 
which  bind  the  material  universe  with  invisible  chains, 
which  give  it  a  fixed  direction  from  which  it  never 
swerves ;  so  there  is  no  efficient  cause  or  power  in 


*  181 

the  lessons  of  education  to  produce  those  permanent 
effects,  which  continue  from  generation  to  generation. 
It  is  the  Spirit  and  providential  power  of  God  impress- 
ing the  mind,  which  produce,  and  which  continue 
these  uniform  results.     Were  these  withheld,  no  such 
regular  effects  would  follow.     All  would  be  an  intel- 
lectual and  moral  chaos.     It  becomes  us  then,  to  look 
to  God  for  his  blessing,  to  implore  the  dews  of  his 
grace,  when  we  cultivate  the  olive  plants  around  our 
table,  as  devoutly  as  when  we  plough  our  fields  or 
weed  our  gardens.     In  both  species  of  cultivation,  we 
are  entirely  dependent  on  the  Spirit  of  God,  the  salu- 
tary influence  of  heaven.     The  farmer  may  plough, 
the  gardener  may  sow,  Paul  may  plant,  and   Apollos 
water  the  seed,  parents  and  preceptors  may  inculcate 
the  doctrines  of  science  and  religion,  yet  if  God  with- 
hold his  merciful  influence,  all  is  useless.     The  best 
gardens  will  become   barren,  the   best   families   will 
produce  Absaloms  and  Rehoboams.     For  the  Spirit 
of  God  then  let  us  pray,  and  on  the  Spirit  of  God  let 
us  depend,  while  we  "  rear  the  tender  thought,  and 
teach  the  young  idea  how  to  shoot."  Those,  who  are 
discouraged  and  careless  and  neglect  the  duty  of  edu- 
cation,  because  it  does  not  infallibly   communicate 
wisdom,  rebel  against  the  great  law  of  the  universe. 
This  errour,  no  doubt,  often  induces  neglect  of  moral 
and  intellectual  culture.     Truth  perverted   is   some- 
times more  dangerous  than  palpable  falsehood.  With- 
out education  or  instruction,  the  Spirit  of  God  does 
not  produce  wisdom  or  grace.     The  Spirit  operates 
by  means.     Nothing  is  effected,  not  even  miracles, 
without   means.     Unless    the   architect    labour,    the 


182 

Lord  will  not  build  the  house.  Unless  men  are  taught 
to  abandon  savage  life,  to  cast  away  their  idols,  to 
attend  the  institutions  of  religion  and  civilization,  the 
Spirit  of  God  does  not  enlighten  or  sanctify  them. 
Truth  is  the  medium  through  which  the  Holy  Spirit 
operates.  Intellectual  and  moral  instruction  is  the 
powerful  agent,  by  which  God  prepares  the  mind  for 
his  favour,  expands  the  mental  capacities,  elevates  the 
character,  sanctifies  the  affections,  and  prepares  fallen 
men  to  rival  angels  in  the  kingdom  of  glory.  Though 
education  be  powerless  itself,  it  is  the  instrument  of 
Almighty  power  to  form  of  a  worm  of  dust  an  heir  of 
heaven.  However  ineffectual  any  or  all  means  of  in- 
struction may  be  in  themselves,  yet  by  divine  influ- 
ence, they  are  the  lights  to  guide  us  through  this 
world,  the  great  links  in  the  golden  chain  of  our  sal- 
vation. 

The  mariner  may  as  well  cast  away  his  compass, 
because  it  is  not  capable  of  itself  to  direct  his  ship 
across  the  stormy  deep,  as  parents  neglect  the  educa- 
tion of  their  families,  because  education  does  not  of 
itself  convey  prudence  or  grace.  Unless  the  compass 
be  carefully  regarded,  the  ship  will  never  find  its  port ; 
unless  education  be  wisely  directed,  the  children  of 
men  will  not  acquire  wisdom,  human  or  divine.  The 
Holy  Spirit  will  not  enlighten  and  convert  the  nations, 
without  a  course  of  instruction.  Moral  instruction, 
religious  education,  is  the  grand  medium  of  divine 
operations.  This  might  be  confirmed  by  the  fact, 
that  those  who  are  truly  pious,  become  so  by  the  in- 
struction they  receive  in  religious  families.  If  there 
be  some  enlightened  by  other  means,  they  form  a 


183 

t 

fractional  part,  so  small,  as  to  make  no  consider- 
able addition  to  the  census  of  the  Christian  church. 
The  church  then  is  the  sacred  lamp  destined  to 
enlighten  all  the  nations.  The  church  is  the  hope 
of  the  world.  Her  moral  culture  will  render  this  re- 
bellious province  of  Jehovah  as  mount  Zion,  where  the 
tribes  kindled  the  fire  of  sacrifice.  She  will  transform 
this  wilderness  into  the  garden  of  the  Lord.  We  are 
not  to  suppose  that  light  will  burst  from  the  clouds 
and  overwhelm  the  nation,  as  it  did  Saul  on  the  road 
to  Damascus.  No,  the  missionaries  of  the  cross  will 
traverse  the  world  having  the  everlasting  gospel  to 
preach  to  them  that  dwell  on  the  earth,  and  to  every 
nation  and  kindred  and  tongue  and  people.  Schools 
of  the  prophets  will  be  increased,  Education  Socie- 
ties will  be  supported,  the  minds  of  children  will  be 
formed  to  virtue  and  godliness  ;  and  whenever  such  a 
system  of  education  shall  become  UNIVERSAL,  then 
will  the  day  of  the  millennium  shine.  When  the  rulers 
of  nations  shall  unite  in  a  truly  holy  alliance,  when 
Peace  Societies  shall  be  established  among  the  people, 
when  the  empire  of  benevolence  shall  be  universal, 
then  will  holiness  to  the  Lord  be  inscribed  on  the 
bells  of  your  horses. 

In  future  years,  the  learned  historian  of  the  millen- 
nium, seeking  materials  for  his  work,  will  explore 
the  archives  of  Christendom.  Coming  down  to  this 
century,  he  may  employ  some  profound  antiquarian  to 
open  their  books,  to  decipher  their  characters.  Then 
will  he  discover  the  year  when  Education  Societies 
gave  a  new  impulse  to  the  Christian  public,  when 
Christian  morals  were  required  in  teachers  of  chil- 


184 

dren,  when  Sunday  schools  visited  the  regions  of 
ignorance  and  vice,  when  Peace  Societies,  when  Bible 
and  Missionary  Societies,  first  shed  their  glorious  light 
over  the  darkness  of  this  world.  Having  established 
the  dates  of  these  events,  the  historian  will  pause  in 
his  narrative  and  exclaim,  "  here  was  the  beginning  of 
the  millennial  age,  here  was  the  dawn  of  that  day 
which  has  shone  so  long  and  so  bright,  whose  meridi- 
an splendours  yet  dazzle  and  delight  the  world."  Pro- 
ceeding in  his  research,  exploring  the  marble  tombs, 
the  historian  may  form  a  splendid  catalogue  of  the 
founders,  the  presidents,  and  munificent  patrons  of  the 
Societies,  which  are  now  sending  instruction,  light, 
comfort  and  salvation,  to  the  most  distant  corners  of 
the  globe. 

These  children  of  benevolence,  these  men  of  holy 
renown  he  will  honour  as  the  great  agents  of  God  in 
introducing  a  thousand  years  of  peace  and  joy,  these 
men  he  will  applaud  as  angels  of  charity,  these  he  will 
eulogize  as  the  deliverers  of  mankind  from  sin  and 
ruin. 

Finally,  how  important  are  the  periods  of  childhood 
Wd  youth.  In  these  periods,  education  is  chiefly  ac- 
quired, the  character  is  then  formed,  the  person  gen- 
erally becomes  what  he  is  to  be  forever  and  ever. 
What  is  sown  in  spring  will  be  reaped  in  autumn. 
The  impressions  and  passions  of  childhood  and  youth 
will  be  experienced  in  old  age.  Every  thing,  my  young 
friends,  is  infinitely  important  to  you.  As  the  atmos- 
phere in  some  places  conveys  health,  in  others  death, 
so  the  place  where  you  live  may  cause  moral  health, 
or  spiritual  death.  The  books  which  you  read,  the 


.185 

sermons  which  you  hear,  may  convey  saving  truth  or 
fatal  errour.  One  wicked  companion  may  be  as  fatal 
to  you,  as  the  serpent  in  Paradise.  One  evil  example 
may  disturb  your  judgment,  may  fascinate  your  im- 
agination, may  inflame  your  passions ;  one  alluring 
word,  one  enticing  look,  may,  like  enchantment,  re- 
lax the  vigour  of  your  resolution,  and  plunge  you 
down  the  gulf  of  ruin.  Take  heed,  then,  to  all  your 
ways,  your  labours,  your  amusements,  your  studies, 
your  words,  your  thoughts ; — the  objects  which  you 
see,  the  sounds  which  you  hear.  "  He  that  walketh 
with  the  wise  shall  be  wise,  but  a  companion  of  fools 
shall  be  destroyed."  Amen. 


1  COR.  Xiii,  12. 

Now  I  know  in  part. 

DID  mankind  know  how  weak  are  their  mental 
powers,  it  might  subdue  their  pride,  humble  their 
vain  glory.  Were  they  conscious  how  partial  and 
imperfect  are  their  most  liberal  attainments  in  knowl- 
edge, it  might  cure  their  contempt  of  others,  and  often 
convert  their  bitter  reproaches  to  pleasant  strains  of 
approbation.  This  knowledge  of  our  own  weakness 
has  a  powerful  tendency  to  render  the  heart  affection- 
ate, the  language  kind,  the  manners  gentle,  the  man 
holy.  It  produceth  that  charity  which  hopeth  all 
things,  believeth  all  things,  thinketh  no  evil,  becometh 
all  things  to  all  men. 

Saul  of  Tarsus,  with  Stephen  and  Barnabas,  had 
received  his  education  at  the  celebrated  school  of 
Gamaliel,  in  Jerusalem.  He  was  well  acquainted 
with  the  orthodoxy  of  the  Jews  and  the  literature  of 
the  Greeks.  He  had  enjoyed  visions  and  revelations, 
he  had  been  caught  up  to  the  third  heaven,  to  Para- 
dise, and  heard  unspeakable  words,  yet  he  humbly 
says,  "  I  know  in  part."  « Although  I  have  an  imme- 


188 

diate  revelation  from  God,  concerning  his  great  design 
in  the  gospel,  yet  there  are  lengths  and  breadths, 
depths  and  heights  of  his  design,  which  even  revela- 
tion has  not  discovered.  I  know  many  facts,  but  the 
reasons  and  designs  of  divine  operation  I  do  not  com- 
prehend.' 

So  Job,  after  enumerating  many  known  facts, — that 
God  had  garnished  the  heavens  with  stars,  and  hung 
the  earth  upon  nothing,  that  he  binds  the  waters  in 
the  clouds,  and  that  hell  is  uncovered  before  him, 
says,  "  Lo,  these  are  a  portion  of  his  ways."  How 
little  a  portion  is  heard  of  him,  how  very  little  is  un- 
derstood. Nor  is  this  difficulty  confined  to  revelation. 
To  understand  any  science  requires  wearisome  labour. 
Ask  the  astronomer,  the  mathematician,  or  historian, 
They  all  say,  "  with  a  great  price  of  labour  we  ob- 
tained our  knowledge." 

Religion  is  no  more  clouded  with  mystery  than 
other  sciences.  Nor  does  the  veil  of  mystery  or  in- 
comprehensibility, which  is  spread  over  all  things,  and 
which  renders  the  acquisition  of  knowledge,  human 
and  divine,  laborious  and  imperfect,  lessen  the  happi- 
ness of  man.  It  rather  gives  life,  energy  and  felicity 
to  the  mind. 

To  pursue,  to  investigate  the  secrets  of  science,  is 
the  mental  food,  the  life  and  glory  of  the  human  mind. 
Could  we  at  once  glance  an  eye  through  all  the  mys- 
teries of  nature  and  revelation,  the  mind  would  soon, 
become  wearied  and  satiated  with  the  sameness  of  its 
views,  and  like  Alexander,  weep  because  there  were 
no  more  difficulties  to  conquer,  no  more  mysteries  to 
explore. 


189 

DOCTRINE.  In  this  life  our  knowledge  of  all  things, 
human  or  divine,  is  very  limited.  We  all  know  only 
in  part. 

1.  We  know  but  little  respecting  creation  and  the 
operations  of  nature.  The  fact  that  something  exists, 
has  been  created,  is  evident.  But  how  did  God 
create  ?  Here  you  are  lost.  No  explanation  can  be 
given.  The  possibility  of  a  creation  from  nothing 
was  denied  by  all  pagan  antiquity.  Infidels  of  modern 
times  have  made  the  same  assertion  an  argument 
against  revelation. 

A  thousand  circumstances  respecting  creation  are 
inexplicable.  Why  did  God  create  so  many  different 
species  of  creatures  ?  Many  of  them  seem  unnecessary, 
some  of  them  injurious.  If  they  were  not  necessary 
or  useful,  why  were  they  created  ?  If  they  were  useful, 
why  has  not  their  Creator  preserved  them  all  ?  Why 
has  he  suffered  so  many  whole  species  to  be  destroy- 
ed, making,  as  we  should  think,  a  chasm  in  his  own 
work?  Many  whole  species  of  animals,  from  the 
immense  Mammoth,  or  "Behemoth,"  down  to  the 
races  of  smaller  cattle  which  once  rambled  in  the 
forest,  or  rioted  in  the  pasture,  have  disappeared.  We 
know  not  how  many,  but  one  celebrated  philosopher 
of  Europe*  has  discovered  the  bones  or  fossil  remains 
of  forty-nine  species  of  quadrupeds,  which  are  now 
unknown  and  probably  extinct.  What  then  becomes 
of  the  popular  doctrine  of  philosophy  and  poetry, 

"  From  nature's  chain,  whatever  link  you  strike, 
.  Tenth,  or  ten  thousandth,  breaks  the  chain  alike." 

*  M.  Cuvier. 


190 

Did  the  world,  when  first  created,  contain  its  pre- 
sent variety  of  earths  and  minerals,  or  was  it  an  uni- 
form homogeneous  body,  earth  or  water  or  somewhat 
else,  the  iron,  granite  and  other  substances,  being 
subsequently  formed  ?  By  what  power  have  these 
transitions  been  effected  ? 

We  know,  in  part,  the  blessing  of  the  shining  sun. 
He  clothes  the  spring  with  blossoms,  the  autumn  with 
harvests,  he  opens  enchanting  prospects  to  our  vision, 
and  renders  this  world  a  delightful  habitation  for  man  ; 
but  what  is  his  influence  on  other  planets  ?  Do  the  in- 
habitants of  Jupiter,  if  there  be  any,  welcome  his 
approach,  or  "  like  the  wild  beasts  of  the  desert,  when 
the  sun  riseth,  do  they  lay  themselves  down  in  their 
dens  ?» 

How  are  the  fires  of  burning  mountains  kindled  ? 
What  is  their  use  ?  What  is  their  fuel  ?  How  are  the 
planets  holden  where  they  are  ?  By  whose  dial  do 
they  regulate  their  courses  ?  What  force  impels  them 
through  infinite  space  ?  Why  does  not  "  earth  unbal- 
anced from  her  orbit  fly  ?"  Philosophers  tell  us  much 
of  gravitation  and  attraction.  What  are  these  won- 
derful powers  ?  The  properties  of  matter,  or  the 
agency  of  God  ? 

The  fixed  stars,  what  is  their  use  ?  Merely  to 
twinkle  in  the  darkness',  or  shine  they,  suns  to  other 
worlds  ?  What  worlds  ?  Who  has  seen  them  ?  WTho 
has  heard  the  thunder  of  their  artillery  ? 

Whence  come  the  comets  ?  What  is  their  errand  ? 
Do  they  come  merely  to  alarm  the  ignorant  and 
amuse  the  learned  ?  How  far  do  the  regions  of  space 
extend  ?  Are  they  filled  with  worlds  and  suns  and 


191 

stars  ?  How  many  planets,  how  many  systems,  wheel 
their  orbs  beyond  our  remotest  star  ? 

How  many  "  embryo  systems  and  unkindled  suns" 
are  about  to  burst,  with  new  splendour,  from  night  and 
silence  ?  Since  the  morning  stars  sang  together,  how 
many  suns  have  been  shining,  whose  light  has  not  yet 
reached  our  world  ? 

"  Have  the  gates  of  death  been  opened  to  thee,  or 
hast  thou  seen  the  doors  of  the  shadow  of  death  ? 
Declare  if  thou  hast  understanding.  Lo  these  are  a 
part  of  his  ways,  but  how  little  a  portion  is  heard  of 
him."  We  know  in  part.  We  imagine  but  a  small 
part  of  his  ways. 

II.  We  know  but  little  respecting  the  providence  of 
God.  Here  again  we  know  many  facts,  but  we  do 
not  understand  their  connexion,  tendency,  or  design. 

Surveying  the  work  which  he  had  made,  the  earth 
and  heavens,  men  and  angels,  God  pronounced  all 
very  good.  In  this  moment  of  felicity  and  glory, 
while  the  songs  of  angels  proclaimed  the  excellence 
of  creation,  sin  entered  the  world.  Before  the  great 
Builder  had  turned  away  his  eye  from  the  work  of 
his  hand,  under  the  immqpliate  shadow  of  his  arm, 
and  while  the  walls  of  Paradise  yet  trembled  at  the 
threatening  of  death  just  pronounced,  man  seized 
the  forbidden  fruit,  man  revolted.  Clouds  gath- 
ered, the  sun  grew  pale,  death  entered  the  world. 
This  new  province  of  God  in  a  moment  is  lost. 
Why  did  Omnipotence  suffer  this?  Why  did  he  not 
drive  back  the  tempting  angel  ?  Why  did  he  not  fortify 
the  purity  of  our  first  mother?  Why  did  evil  enter  his 
perfect  government  ? 


192 

How  unsearchable  are  his  judgments,  and  his  Ways 
past  finding  out !  Although  God  governs,  evil  is  con- 
tinued. Fever,  consumption,  and  ten  thousand  mise- 
ries, destroy  the  hopes  of  man.  Our  fathers,  where 
are  they  ?  Our  children,  many  of  them,  slumber  in  the 
narrow  house.  They  were  more  lovely  than  all  the 
blossoms  of  spring,  more  precious  than  all  the  fruits 
of  autumn. 

A  part,  a  small  part  of  his  ways,  may  be  under- 
stood, but  such  partial  light,  renders  darkness  more 
visible. 

In  the  common  evils  of  pestilence  and  war,  we  dis- 
cover some  good.  By  the  conquests  of  Alexander, 
the  Greek  language  was  rendered  extensively  familiar, 
to  hasten  the  progress  of  the  Scriptures,  which  were 
soon  after  translated  from  the  Hebrew  into  that  lan- 
guage. So,  afterwards,  by  the  Roman  victories,  the 
march  of  the  Apostles  was  secured  through  the  world. 
But  why  do  wars  continue,  continue  among  Chris- 
tians, the  disciples  of  the  Prince  of  peace?  Why, 
since  the  reign  of  Constantine,  have  two  hundred  and 
eighty-six  wars  crimsoned  the  world  with  blood  ?  For 
what  reason  have  half  a  score  of  wars  been  waged  to 
convert  heretics  ? 

Will  the  sword  convince  the  conscience  ?  Will  the 
fatal  artillery  enlighten  the  understanding,  or  amend 
the  heart  ?  Blow  the  trumpet,  bid  the  legions  march, 
cover  the  field  with  the  bodies  of  heretics.  Have  you 
enlightened  one  mind  ?  Have  you  convinced  one  con- 
science ?  Have  you  saved  one  soul  ?  If  the  law  now 
protects  the  peaceful  citizen,  and  such  persecution  be 
impracticable,  will  you  organize  a  spiritual  tribunal.. 


193 

nominate  the  judges,  and  arraign  the  erroneous  profes- 
sor of  Christianity  ? 

The  prisoner  pleads  guilty.  "  This  I  confess,  that 
after  the  way  which  ye  call  heresy,  so  worship  I  the 
God  of  my  fathers."  Will  you  drive  the  victim  from 
society,  render  him  as  infamous  as  possible  ?  One 
moment  pause.  Will  this  severity  conciliate  his  es- 
teem ?  Will  this  intolerance  soften  his  heart,  or  recon- 
cile him  to  gospel  doctrines  ? 

These  things  have  been  done  in  every  age  of  the 
church.  In  some  regions  they  are  now  done.  God 
in  his  providence  suffers  them  to  be  done.  But  who 
can  explain  their  wisdom  ?  We  know  in  part.  Clouds 
and  darkness  are  round  about  him. 

III.  The  objects  of  the  sciences,  or  the  sciences 
themselves,  are  very  imperfectly  understood. 

By  diligent  study  and  investigation,  we  may  ex- 
amine and  learn  something  of  the  objects  of  science. 
Compared  with  entire  ignorance,  we  may  learn  much. 
Still  our  attainments  are  but  partial  and  limited. 
What  is  the  nature  of  spirit,  of  mind  ?  Can  spirit 
operate  on  matter,  can  it  move  trees  and  rocks  ?  If 
not,  how  does  the  mind  move  the  body  ?  How  did 
men  raise  the  pyramids  of  Egypt,  or  the  walls  of 
Babylon  ?  How  does  GOD  wheel  the  orbs  of 
heaven  ? 

Whence  does  the  sun  borrow  his  heat  and  light  r 
Is  it  a  globe  of  fire,  or,  according  to  modern  astron- 
omy, a  solid  and  dark  mass,  encompassed  with  a  re- 
splendent covering  ? 

Is  your  knowledge  of  yourself  perfect  ?  What  is  the 
soul  ?    How  is  it  united  with  the  body  ?    What  is  the 
25 


194 

ligament  which  connects  them  together  ?  Why  does 
a  broken  bone  distress  the  mind?  Why  do  anxiety 
and  sorrow  wear  out  the  body  ? 

By  what  power  is  a  wound  or  broken  bone  healed  ? 
By  what  mechanism  is  the  blood  impelled  from  the 
heart,  and  returned  from  the  arteries  through  the 
veins  ? 

Food  nourishes  the  body,  but  who  can  tell  how  it 
is  changed  to  blood,  to  flesh  and  bones,  to  nerves  and 
sinews  ?  There  is  a  vein  for  silver  and  a  place  for 
gold.  Iron  is  taken  out  of  the  earth,  and  brass  is 
molten  from  the  stones,  but  how  are  these  metals, 
with  the  topaz,  the  jasper,  and  other  gems,  formed  in 
the  bowels  of  the  earth  ? 

How  are  chrystals  produced,  with  their  polished 
sides,  their  exact  angles,  and  why  do  so  many  sub- 
stances assume  the  chrystal  form,  as  water  congealing, 
gems  and  metals  ?  By  what  process  is  the  difference 
made,  between  the  coal  in  the  furnace  of  the  chemist, 
and  the  diamond  on  his  finger  ? 

Human  science  cannot  answer  these  simple  queries. 
Not  only  is  the  nature  of  cause  and  effect  wrapt  in 
darkness,  but  the  sciences,  the  pride  of  man,  are  im- 
perfectly understood.  What  single  science  has  reach- 
ed its  highest  point,  admitting  no  improvement  ?  Does 
the  anatomist  perfectly  understand  his  science,  limited 
to  the  narrow  compass  of  the  human  frame  ?  He  cuts 
and  dissects  with  little  ceremony.  He  often  makes 
great  parade  of  his  skill.  He  learns  the  use  of  the 
veins,  the  arteries,  the  muscles  ;  but  some  parts  he 
does  not  understand.  Many  things  he  cannot  explain. 
Who  can  account  for  involuntary  motion,  for  the 


195 

action  of  the  lungs  while  we  are  asleep,  or  in  fact  for 
the  action  of  the  heart,  and  the  power  of  breathing, 
while  we  are  awake  ? 

Is  the  physician  master  of  his  art  ?  Would  to  God 
he  were !  Our  hearts  would  not  so  often  bleed.  I 
venerate  the  profession,  I  love  the  men.  But  ask  the 
man  seized  with  an  epilepsy,  how  perfect  is  their 
skill.  Ask  the  lovely  youth,  pining  in  a  consumption. 
They,  with  anguish  and  despair,  will  tell  you,  "  Mis- 
erable comforters  are  they  all." 

Has  the  geographer  "  fully  perceived  the  breadth  of 
the  earth  ?"  He  sails  round  the  globe,  he  draws  his 
maps  and  his  charts.  Now  ask  the  most  learned  what 
tribes  inhabit  the  regions  of  Africa  ?  Where  is  the 
head  of  the  Nile,  or  the  mouth  of  the  Niger  ?  Is  it 
land  or  water  at  the  poles  ?  His  learning  fails  him. 
He  does  not  answer.  Again  you  may  ask  him, 
where  was  Eden,  where  was  Ararat,  where  was 
Tarshish,  the  mart  of  Solomon's  fleet,  where  was 
Sheba,  whose  queen  came  to  his  court,  with  spices, 
gold,  and  precious  stones  ?  He  cannot  tell.  In  all  the 
pride  of  science,  the  astronomer  lifts  his  glass,  he  de- 
scries the  planets  and  the  stars,  but  he  can  neither 
count  their  number,  nor  tell  their  design. 

Nay  ;  ye  who  till  the  ground,  and  believe  ye  need 
no  book  to  instruct  you  ;  can  you  explain  the  cause 
why  corn  and  grass  flourish  more  in  one  region  than 
in  another  ?  Why  a  handful  of  pulverized  stone  will 
double  the  growth  in  a  hill  of  corn  ?  Can  you  explain 
why  the  seed  must  first  perish,  to  yield  thirty  or  an 
hundred  fold  ? 


196 

"  Lo  these  are  a  part  of  his  ways,  how  little  is 
understood"  pertaining  to  the  sciences,  when  all  the 
study,  all  the  genius  of  man,  is  exhausted. 

IV.  Our  knowledge  of  revelation  is  partial  and 
limited. ' 

As  a  system  of  necessary  truth,  the  gospel  is  per- 
spicuous. It  is  where  usefulness  terminates,  that 
impervious  obscurity  commences.  The  divine  oracles 
contain  a  series  of  facts,  and  precepts,  and  promises, 
on  a  due  regard  to  which  our  happiness  depends. 
These  are  plain.  '  Doctrines  and  duties,  when  consid- 
ered only  as  they  are  revealed,  seldom  present  difficul- 
ties to  the  mind.  It  is  when  we  begin  to  develope 
their  design  and  consistency,  that,  like  the  men  round 
the  door  of  Lot,  we  find  ourselves  blind  and  lost.  It 
is  when  men,  like  Milton's  fallen  angels,  dispute  re- 
specting, "  providence,  fate,  free  will,  and  foreknowl- 
edge absolute,"  that  they  are  "  in  wandering  mazes 
lost."  The  perplexity  commences,  when  we  undertake 
to  shew  the  necessity,  the  rationale  or  harmony  of 
points  which  are  not  revealed,  and  in  which  we  have 
no  concern.  The  inspired  writers  clear  up  no  seeming 
inconsistencies,  they  reconcile  no  apparent  contradic- 
tions. Why  should  we  then  puzzle  ourselves  in  the  vain 
attempt  ?  Would  men  stop  where  the  oracles  of  God  be- 
come silent,  they  might  enjoy  light  and  peace.  The 
Sadducees  were  not  content  with  the  simple  fact,  the 
soul  will  exist  in  a  future  state.  They  must  inquisi- 
tively ask,  which  husband  of  seven  the  widow  would 
have  in  the  next  world.  They  were  not  satisfied  with 
the  plain  doctrine,  the  body  will  rise  again.  They 


197 

must  sagely  inquire,  with  what  bodies  will  they  rise. 
Proud  men !  they  might  have  left  these  problems  to 
infinite  wisdom. 

It  is  the  part  of  humble  faith  to  believe  right  on, 
just  as  truths  are  recorded  in  the  word  of  God.  It  is 
a  restless,  unhallowed  curiosity  which  pries  into  the 
secret  things  of  God.  These  God  has  not  revealed. 
While  his  providence  is  made  known,  the  mode  of  its 
execution  is  incomprehensible. 

As  the  guide  to  eternal  life,  the  gospel  is  plain.  It 
was  designed  for  the  weak,  the  ignorant.  The  pleas 
of  philosophy  or  natural  religion  need  not  be  heard. 
The  simple  question  is,  what  does  the  Bible  say. 
Believe  this,  or  reject  revelation  itself.  It  plainly 
asserts  the  being  of  God,  the  Creator,  Governour, 
Redeemer,  and  Sanctifier  of  men,  the  lost  state  of 
man,  the  duty  of  repentance,  faith  and  obedience,  a 
future  state  of  rewards  and  punishments.  But  when 
you  would  inquire  how  or  why  these  things  are  so, 
you  instantly  find  yourself  wandering  in  speculations 
more  dark  and  cold,  than  the  cheerless  course  of  the 
mariner  on  the  frozen  ocean,  where  no  sun  warms  the 
atmosphere,  no  light  directs  his  course,  no  needle  is 
true  to  the  pole. 

Who  can  illustrate  the  dependence  of  man,  show 
how  absolute  and  universal  is  this  dependence,  and 
then  explain  the  consistency  of  this  with  human  liber- 
ty ?  Who  can  display  the  immediate  agency  of  God, 
directing  all  events  and  all  creatures,  the  sparrow  of 
the  field,  the  prophet  in  the  temple,  the  murderer  on 
the  hill  of  battle,  and  the  angel  of  death  laying  waste 
the  nations,  and  then  show  how  this  is  consistent  with 


198 

the  accountability  of  man,  and  the  hopes  of  human 
activity  and  enterprise.  How  does  spirit  influence 
spirit?  How  does  the  divine  Spirit  influence  men  or 
angels  ?  Is  the  mind  excited  to  action  by  invincible 
motives,  by  moral  suasion,  or  the  positive  agency  of 
God  ?  Granting  either  of  these  suppositions,  who  can 
explain  its  compatibility  with  moral  agency,  with 
praise  or  blame  ?  The  fact  I  do  not  deny,  but  I  ask 
for  the  lucid  illustration. 

An  oracle  may  proclaim,  God  foreordains  whatso- 
ever comes  to  pass.  But  can  this  oracle  show,  how 
events  could  possibly  have  been  different  from  what 
they  have  been,  from  what  they  now  are,  from  what 
they  will  be  ?  Yet  we  all  believe  they  might  have  been 
different,  nor  have  I  selected  these  doctrines,  because 
I  have  any  doubts  respecting  them,  or  to  weaken 
your  confidence  in  their  truth  or  importance.  My 
design  has  been  clearly  and  forcibly  to  convince  you, 
how  feeble  and  limited  are  your  highest  mental  efforts ; 
to  convince  you,  that  every  man,  of  every  sect  or 
party,  believes,  devoutly  believes  doctrines,  the  con- 
sistency of  which  he  cannot  explain,  the  accordance 
of  which  with  each  other  he  cannot  illustrate  or  con- 
firm. Nor  need  you  be  surprised  at  this.  If  you 
do  not  thoroughly  understand  human  science,  why 
should  you  expect  to  fathom  heavenly  science.  If  you 
do  not  comprehend  the  things  about  you,  which  you 
see  and  handle,  can  you  expect  to  comprehend  the 
"  visions  of  God,"  the  wonders  of  redemption.  If 
you  do  not  comprehend  the  stars  which  you  see,  nor 
the  world  which  you  inhabit,  nor  the  seeds  of  your 
fields,  nor  your  souls,  nor  your  bodies,  can  you  expect 


199 


to  comprehend  the  deep  things  of  God,  the  mysteries 
of  the  heavenly  world  ?  Can  you  expect  to  compre- 
hend God  himself? 


REFLECTIONS. 

I.  The  subject  is  a  lesson  of  humility. 

Man  holds  a  high  rank  among  the  creatures  of  God. 
He  is  little  lower  than  the  angels,  he  can  extract  the 
lightning  from  the  clouds,  weigh  the  air,  and  measure 
the  planets.  Man  understands  facts,  but  when  he 
proceeds  to  investigate  their  cause,  or  their  consis- 
tency, he  is  stopped  in  his  course,  or  if  he  proceed,  is 
liable  to  errour  and  delusion. 

We  know  that  man  can  do  good  or  evil,  and  that 
he  is  dependent.  We  know  that  Jesus  Christ  is 
man,  and  that  he  is  the  same  yesterday,  and  for 
ever,  but  how  these  apparently  opposite  facts  are 
consistent,  divines  cannot  explain,  philosophers  cannot 
illustrate,  perhaps  angels  cannot  unfold.  With  all 
his  sublime  attainments,  man  cannot  comprehend  the 
movements  of  his  own  mind.  We  know  in  part,  we 
perceive  the  mental  imbecilities  of  others,  we  feel  our 
own,  and  are  humble.  Will  not  the  subject  silence 
the  boastings  of  human  reason  ? 

II.  It  is  no  conclusive  objection  against  a  duty  or 
doctrine,  that  we  understand  it  only  in  part.     Did  our 
first  parents  fully  understand  the  threatening,  "  Thbu 
shah  die,"  or  the  promise,  "  The  seed  of  the  woman 
shall  bruise  the  serpent's  head  ?"     Did  the  Jews  fully 
understand  the  nature  of  the  sacrifices,  which  smoked 
on  their  altars,  of  the  angel,  who  went  before  them. 


200 

of  the  rock,  which  quenched  their  thirst,  of  the  brazen 
serpent,  which  healed  their  wounds?  Did  the  Apos- 
tles themselves,  for  a  long  time,  have  any  just  appre- 
hensions of  the  Messiah's  kingdom,  and  the  nature  of 
that  empire  he  was  about  to  establish  over  the  world  ? 

Why  then  need  we  be  alarmed,  or  reject  duties  or 
doctrines,  merely  because  we  do  not  fully  comprehend 
them  ?  Who  can  explain  the  utility  of  prayer,  which 
is  addressed  to  an  infinite  and  unchangeable  mind  ? 
Yet  by  our  feeble  researches,  we  fondly  expect  to 
understand  all  knowledge. 

Forgetting  our  limited  powers,  forgetting  that  a 
spire  of  grass,  or  a  particle  of  sand  may  baffle  all  our 
philosophy,  we  presumptuously  attempt  to  explain  the 
government  of  God,  and  the  mode  of  his  existence, 
themes  which  confound  the  intellect  of  the  boldest 
seraph,  and  silence  all  the  heavenly  host. 

Some  circumstances  in  creation,  some  designs  of 
Providence,  some  portions  of  revelation,  are  covered 
with  darkness  too  profound  to  be  pierced  by  mortal 
eyes.  We  trace  the  same  Author  in  them  all.  Why 
should  we  not  observe  the  same  precaution  respecting 
all  ?  We  never  deny  that  stones  fall  from  the  clouds, 
nor  that  volcanoes  blaze,  merely  because  it  is  unknown 
whence  the  stones  come,  or  what  feeds  those  fires. 
Whatever  God  has  said,  may  command  our  faith, 
without  feeling  any  perplexity  respecting  its  conse- 
quence or  consistency. 

Whatever  God  reveals,  the  heavenly  hosts  believe. 
Whatever  he  commands,  they  obey. 

"  Nor  Gabriel  asks  the  reason  why, 
Nor  God  the  reason  gives." 


201 

III.  The  subject  presents  a  most  persuasive  argu- 
ment for  candour  towards  those,  who  cannot  under- 
stand and  believe  as  we  do. 

With  all  our  superiour  privileges  and  happy  pro- 
gress, with  all  our  faithfulness,  and  sincerity,  and 
piety,  we  know  but  in  part.  Yet  well  aware  I  am, 
how  suspicious  and  even  odious  is  such  an  inference 
with  some  zealous  Christians.  But  must  good  feel- 
ings and  Christian  graces  be  abandoned,  because  they 
happen  not  to  be  fashionable  ? 

Have  we  not  fallen  on  evil  times,  when  the  fairest 
virtue  of  the  Gospel  is  ridiculed  and  despised,  when 
candour  and  charity,  the  richest  blossoms  in  the 
garden  of  God,  are  trampled  under  foot  as  emblems 
of  heresy  ? — When  from  the  language  of  some,  we 
might  fear,  that  the  precept  "  Judge  not,"  with  the 
threatening  "  With  what  judgment  ye  judge,  ye  shall 
be  judged,"  was  unfortunately  omitted  in  the  edition 
of  the  Bible  which  they  read  ? 

But  let   all  be  reminded  that  the   Christian  church 
holds  the  union  of  "  orthodoxy  and  charity."     Censo- 
riousness  and  bitterness  have  been  condemned  by  the 
most  sound  writers  of  the  Christian  church.     "  Him 
that  is  weak  in  the  faith  receive  ye."     Saith   Dr. 
Doddridge,  "  Let  the  different  sects  and  parties  of 
Christians,  study  to  imbibe  more  of  the  equitable  and 
lovely  temper,  which  the  apostle  expresses  in  so  gen- 
uine a  manner.     The  divisions  of  the  church  are  not 
to  be  healed  by  imposing  our  sentiments,  and  phrases, 
and  forms,  and  censuring,  and  harassing  those  who 
will  not  acquiesce  in  them."     Dr.  Watts  says,  "  This 
iniquity  of  uncharitableness  has  more  springs  than 
26 


202 

there  are  branches  to  the  great  river  of  Egypt. 
It  is  more  fruitful  of  serpents  and  monsters.  Itself 
is  a  Hydra  of  many  heads."  The  wholesome  advice 
of  the  great  Baxter  is,  "  Let  him  who  is  wiser,  or 
more  orthodox,  or  godly  than  others,  show  it  as  the 
Holy  Ghost  directs.  Let  him  show  out  of  a  good 
conversation  his  works  with  meekness  and  wisdom." 
This  deportment  may  allure  others  to  love  the  truth, 
but  scowling  censoriousness  makes  no  converts.  An 
ugly  fiend,  she  rouses  the  strongest  passions  of  the 
community  against  the  truth.  She  arrays  all  the 
prejudices  of  the  public  against  sound  doctrines.  She 
multiplies  the  advocates  of  errour.  Truth  suffers, 
truth  is  the  victim,  when  she  descends  to  associate 
herself  with  intolerance  and  spiritual  despotism. 

Dr.  Owen  declares,  "  For  men  to  pretend  to  follow 
the  example  of  Christ,  and  in  the  meantime  to  call 
fire  from  heaven,  or  fetch  it  from  hell  themselves,  is 
to  cry  '  Hail,  Master,'  and  crucify  him  afresh." 

Archbishop  Tillotson  remarks,  "that  uncharitable- 
ness  is  as  bad  an  evidence  of  a  true  Christian  as  one 
would  wish.  Damning  men  is  a  very  hard  thing,  and 
whenever  it  is  done,  the  case  should  be  wonderfully 
plain."  The  bishop  of  Norwich  says,  "that  ever j 
penalty,  every  disability,  every  restriction,  every  in- 
convenience, to  which  any  good  civil  subject  is 
exposed  on  the  score  of  his  religion,  is,  in  its  degree, 
persecution,  because,  as  Lord  Mansfield  observed, 
conscience  is  not  controllable  by  human  laws,  nor 
amenable  to  human  tribunals."  'Such  are  the  testi- 
monies of  our  greatest  divines. 


203  FpmSllT 


^^v:«4/.k?*'WZ3  Iftv* 
The  spirit  of  Christianity  is  forgiving  and  kind,  as 

the  father's  heart  when  running  to  embrace  a  long 
lost  son ;  it  is  loving  and  tender,  as  the  sighs  of  the 
mother  over  her  expiring  babe ;  it  is  mild  and  benevo- 
lent, as  the  whispers  of  angels  to  the  departing  saint. 
Is  that  man  then  a  Christian,  who  judges  and  con- 
demns his  brother,  whose  tongue  is  sharper  than  the 
adder's  sting,  who  bolts  and  bars  the  gate  of  heaven 
against  all  mankind,  but  himself  and  his  little  sect  ? 

We  all  see  through  a  glass  darkly  :  darkly  enough, 
God  knows.  We  see  in  part,  we  know  in  part. 
Some  see  more,  some  less.  Is  this  any  reason  why 
you  should  contemn,  and  disturb,  and  vex,  your  neigh- 
bour ?  Because  an  individual  or  a  people  are  not  as 
understanding  as  you  are,  would  you  withhold  from 
them  all  sound  instruction  ?  If  our  own  knowledge 
be  limited,  and  imperfect,  and  obscure,  if  our  opinions 
are  far  from  being  infallible,  shall  we  not  sympathize 
with  men  groping  in  darkness,  mistaken,  and  erro- 
neous ?  You  perceive  a  mote  in  their  eye,  possibly, 
possibly,  a  beam  is  in  your  own  eye.  Have  they  not 
a  claim  on  your  Christian  sympathy,  your  tender 
compassion. 

Let  the  man,  who  is  sure  that  God  has  revealed  his 
secrets  to  him,  despise  his  weaker,  humbler  brethren, 
and  arraign  them  before  his  bar;  but  let  him  first 
show,  in  words  which  cannot  be  mistaken,  that  he, 
exclusively,  understands  the  oracles  of  God,  that  he  is 
authorized  to  reduce  us  to  his  opinions.  Then  will 
we  bow  to  his  spiritual  authority. 

But  will  any  man  who  has  known  the  terrours  of 
the  Lord,  who,  perplexed  with  uncertainty,  has  de- 


204 

voutly  and  humbly  laboured  to  understand  the  truths 
of  revelation,  who  has  been  oppressed  with  fears  lest 
he  himself  should  fall  into  fatal  errours,  will  he 
judge  and  condemn  his  brother,  and  call  him,  for 
whom  Christ  died,  by  hard  and  bitter  names  ?  Has  he 
the  charity  which  hopeth  all  things,  that  believeth  all 
things,  and  endureth  all  things  ?  Or  has  he  the  pagan 
pride,  which  kindled  the  fire  of  Babylon's  furnace  ? 
Is  he  not  guided  by  that  terrific  blaze,  unconscious 
of  the  gentle  star,  which  led  the  wise  men  to  Bethle- 
hem ? 

We  are  now  worms,  grovelling  in  darkness ;  we 
are  birds  of  the  night,  averting  our  eyes  from  the 
splendours  of  moral  day.  Soon  we  shall  drop 
these  tenements  of  clay,  and  rise,  and  soar,  and 
mingle  with  patriarchs  and  prophets.  We  shall  there, 
at  the  footstool  of  the  Eternal,  learn  the  wonders  of 
immortality.  There,  in  the  society  of  the  re- 
deemed, robed  in  light,  and  in  the  immediate  pres- 
ence of  God  himself,  we  shall  advance  in  knowledge, 
till  we  reach  the  present  attainments  of  David,  and 
Daniel,  and  Isaiah,  who  have  been  for  thousands  of 
years  in  the  school  of  heaven.  We  shall  then  more 
rapidly  advance,  till  we  acquire  the  present  wisdom 
and  understanding  of  Gabriel,  and  the  highest  seraphs 
around  the  throne.  We  shall  still  advance,  and  leave 
the  present  attainments  of  the  highest  angels  as 
far  behind,  as  those  angels  are  before  the  weeping 
babe  of  yesterday.  Then  how  low,  how  miserable, 
will  our  present  attainments  appear.  Who  will  not 
then  exclaim,  '  How  could  I  indulge  pride  and  self- 
exultation,  how  could  I  reproach  the  errours  of  my 


205 

neighbour,  when  my  own  views  were  so  feeble,  so 
confused  ?' 

We  know  in  part.  Our  own  conduct  and  attain- 
ments demand  the  candour  and  charity  of  our  friends. 
Shall  not  we  then  manifest  that  charity  which  cover- 
eth  a  multitude  of  sins?  The  Saviour  himself  is 
touched  with  the  infirmities  of  our  imperfect  brethren. 
Shall  mortal  man  be  more  severe  than  his  Maker  ? 
Shall  we  not  all  rather,  like  our  divine  Saviour,  who 
freely  associated  with  all  the  sects  and  tribes  of  Israel, 
do  good  to  all  men,  as  we  have  opportunity. 


JEREMIAH  xvii,  9. 

The  heart  is  deceitful  above  all  things,  and  des- 
perately wicked. 

As  the  benevolent  physician  would  wish  never  to 
administer  a  remedy  which  is  unpleasant,  so  the  sym- 
pathetic preacher  would  gladly  be  excused  from  pub- 
lishing any  doctrine  which  is  offensive,  any  duty 
which  is  unacceptable.  But  as  the  guardians  of  your 
health  are  compelled  by  love  and  humanity,  to  recom- 
mend medicines  bitter  to  the  taste,  so  the  ministers  of 
the  cross  find  themselves  called,  by  the  voice  of  com- 
passion and  tenderness,  to  proclaim  doctrines  painful 
and  alarming. 

Such  was  the  situation  of  the  good  prophet.  It 
became  his  duty  to  tell  the  house  of  Israel  their  sins, 
to  proclaim  to  the  world  their  depravity.  This  was 
not  a  description  of  this  or  that  unprincipled  individ- 
ual, but  of  the  whole  race.  Not  merely  their  immoral 
actions,  but  their  hearts,  the  fountains  of  action,  are 
"  desperately  wicked."  A  doctrine  always  admitted 


208 

with  reluctance,  and  often  repelled  with  force,  with  tal- 
ents, and  learning.  A  thousand  plausible  and  pleasant 
things  have  been  said,  to  wipe  away  the  stain.  As 
well  may  you  wash  the  Ethiopian  white,  or  efface  the 
leopard's  spots. 

My  object  is  to  enforce  the  lesson  of  the  text,  that 
the  heart  of  man  is  exceedingly  wicked. 

I  shall  not  appeal  to  passages  of  Scripture  which 
support  this  doctrine,  although  I  believe  them  numer- 
ous and  conclusive.  They  are  before  you  to  be 
consulted  at  pleasure ;  they  daily  offer  you  light  and 
conviction  ;  they  are  familiar  to  your  minds. 

Neither  do  I  appeal  to  the  history  of  man,  though 
this  would  furnish  incontrovertible  evidence  of  the 
doctrine.  While  orthodox  divines  have  incurred  the 
odium  of  being  the  chief  heralds  of  man's  depravity, 
the  historians  of  the  world  may  claim  a  full  share  of 
the  labour.  Their  pages  are  crowded  with  proofs 
that  the  heart  of  man  is  "  desperately  wicked." 
Their  records  of  violated  treaties,  of  bloody  wars, 
captivities,  and  victories,  demonstrate  how  deep,  how 
malignant  is  the  poison  of  human  depravity.  Before 
the  pulpit  is  reproached  for  portraying  the  wicked- 
ness of  man,  let  the  voice  of  history  be  silenced, 
destroy  the  records  of  ancient  and  modern  days,  erase 
from  the  annals  of  the  world  the  tales  of  ambition, 
and  revenge,  of  wars,  and  revolutions. 

Neither  shall  I  attempt  to  carry  you  in  imagination 
to  the  wilderness,  to  survey  savage  manners  and 
morals,  to  see  them  torture  their  captives,  eat  the  flesh, 
or  drink  the  blood  of  the  slain.  We  will  not  approach 
the  camps  and  prisons  of  the  world,  to  hear  their 


209 

blasphemies,  or  witness  the  vices  of  men,  in  their  gross 
and  hideous  forms. 

Indeed  I  am  at  a  loss  what  proofs  to  adduce.  They 
are  so  numerous,  so  complete,  that  a  more  prudent 
man  might  well  doubt  which  to  choose,  or  where  to 
begin.  The  mind  is  bewildered  with  their  multitude, 
and  rather  labours  to  select  those  which  are  not  hack- 
neyed, than  to  find  those  which  are  conclusive. 

To  prevent  all  degrading  comparisons,  all  uncandid 
representations,  I  will  summon  my  witnesses  from 
the  reputable  part  of  society.  If,  in  this  mode  of 
procedure,  evidence  of  deep  depravity  forces  itself 
upon  us,  the  doctrine  must  stand  on  a  basis  immove- 
able. 

I.  Is  it  not  a  proof  of  human  depravity  that  a 
constant  series  of  efforts  are  necessary  to  maintain  a 
pure  and  holy  course  of  conduct  ? 

Were  the  heart  good,  free  from  the  poison  of  sin, 
would  it  require  any  self-denial,  any  effort  to  be 
dutiful,  obedient,  and  holy?  I  speak  not  of  those 
who  commit  iniquity  with  greediness,  who  roll  sin 
as  a  sweet  morsel  under  their  tongues,  who  cannot 
$ease  from  sin,  but  of  the  more  sound  and  decorous 
portion  of  society.  Is  it  any  reproach  to  the  pure 
and  excellent  of  the  earth  to  suppose,  that  they  make 
some  effort  to  be  good  and  holy  ?  I  ask  you  who  are 
fathers  in  the  church,  you  who  are  mothers  in  Israel, 
whether  some  watchfulness,  some  irksome  self-denial, 
be  not  requisite,  to  maintain  a  pure  conscience,  to 
live  soberly,  and  righteously,  and  piously  ?  Must  you 
not  be  ever  on  your  guard,  ever  attentive,  sometimes 
resolute,  not  to  wound  your  consciences  ?  Does  it 
27 


210 

not  require  some  fixedness  of  purpose,  to  turn  away 
from  an  alluring  temptation  ?    Like  Lot's  wife,  do  you 
not  sometimes  cast  back  a  lingering  look  ?     What  is 
the  unavoidable  inference  from  this  ?     That  you  are 
perfect  ?     That  you  are  equally  disposed  to  good  as 
to  evil  ?     Or  that  the  leaven  of  wickedness  has  deeply 
penetrated  your  heart  ?     You  are,  I  charitably  believe, 
a  sincere  follower  of  Jesus  Christ,  you  are  gentle,  and 
kind,  and  devout.     You  are  a  blessing  to  your  friends, 
and  an  ornament  of  human  nature.     But  how  came 
you  thus  ?      Is  all  this  self  command  natural   and 
easy  ?     Have  you  always  moved  spontaneously  along 
the   narrow   path    of    life  ?     Have   you    no   selfish, 
worldly,   vain,    wicked    thoughts    and    passions    to 
govern,  to  resist,  to  subdue  ?     Do  not  your  wayward 
passions  call  you  to  resistance  and  exertion,  as  if  you 
were    running  a   race,  or    carrying   on   a   warfare  ? 
Are  you  not  required  to  take  the  helmet  of  salvation, 
and  the  sword  of  the  Spirit,  and  the  whole  armour  of 
God  ?     Is  not  this  needful  ?     Are  not  your  different 
desires  and  passions  like  the  company  of  two  armies  ? 
Have  not  all   former  saints  found  these  to  be  sober 
facts  ?     Did  not  prophets    and    apostles  call  on  the 
people  to  "  gird  up  their  loins,"  "  to  run,"  "  to  fight," 
"  to  crucify  their  passions  ?"     Does  not  this  prove 
man  to  be  a  fallen,  sinful,  depraved  creature  ?     Were 
you   not   sinful,    were    not    your   heart   desperately 
^wicked,  it  would  be  as  easy  to  be  good,  to  love  and 
serve  God,  as  to  breathe,  to  sleep,  and  eat,  and  love 
the  world.     Every  effort  to  be  good,  every  struggle, 
every  painful  act  of  self-denial,  proves  the  heart  of 
man  to  be  desperately  wicked. 


211 

II.  Is  it  not  proof  of  great  wickedness  in  the  heart, 
that  worldly  good  is  pursued  with  so  much  more 
constancy  and  zeal,  than  spiritual  ?  Need  I  adduce 
any  proof  that  the  pleasures  of  this  world  command 
more  attention,  than  the  hopes  and  glories  of  the  world 
to  come  ?  But  is  this  reasonable  or  right  ?  Does 
it  not  argue  a  depraved  state  of  heart?  A  few 
individuals  may  have  been  as  much  engaged  to  pro- 
mote their  own  salvation,  and  the  glory  of  God,  as 
the  worldly  man  is  to  secure  temporal  good.  The 
prophets,  and  apostles,  and  a  host  of  martyrs  may 
be  enrolled  in  this  catalogue.  A  vast  multitude, 
in  every  age,  pursue  spiritual  good,  or  a  course  of 
religious  duty,  with  a  laudable  degree  of  zeal 
and  perseverance.  They  build  churches,  they  sup- 
port the  gospel,  they  do  good  in  a  thousand  ways. 
But  when  have  you  seen  men  universally  or  generally 
thus  engaged  ?  When  have  you  seen  them  as  much  en- 
gaged, and  acting  with  the  same  invincible  energy,  in 
a  course  of  religious  duty,  as  in  some  worldly  pursuit  ? 
When  have  you  seen  worldly  men  as  much  engaged 
to  support  the  gospel,  as  to  enrich  themselves  ?  As 
much  concerned  to  make  their  calling  and  election 
sure,  as  to  prosecute  some  promising  speculation? 
As  anxious  to  enjoy  spiritual  consolation,  as  sensual 
pleasure  ?  For  worldly  advantages,  they  can  devote 
their  thoughts,  their  conversation,  their  ease,  their 
health,  labour  all  the  day,  watch  all  the  night.  But 
when  have  you  seen  men  thus  engaged  in  the  work 
of  salvation  ?  Here  they  are  cool,  careless,  incon- 
stant. Yet  will  they  acknowledge  that  spiritual  good 
is  in  finitely  the  most  important,  that  worldly  good  is 


212 

vanity  and  a  bubble.  Does  not  this  evince  a  deep 
rooted  and  malignant  depravity,  that  the  heart-is  des- 
perately wicked  ? 

III.  It  argues  a  bad  state  of  the  heart,  that  man- 
kind are  more  fruitful  in  expedients  to  obtain  worldly 
good,  than  spiritual. 

Men  of  the  world  are  wiser  in  their  generation, 
than  the  children  of  light.  You  are  not  unfrequently 
surprised  at  the  fertility  of  invention,  the  sageness  and 
perspicuity  displayed  by  men  for  the  attainment  of 
their  object.  The  warriour  is  prolific  in  stratagems, 
the  philosopher  in  experiments,  the  merchant  in  devis- 
ing new  avenues  of  wealth.  The  skill  manifested  in 
navigation,  manufactures,  and  the  arts,  often  astonishes 
those  unacquainted  with  those  arts.  Under  the  gui- 
dance of  a  trembling  needle,  the  mariner  traverses 
every  ocean,  explores  every  coast,  visits  every  island 
and  port.  Man  dives  into  the  bowels  of  the  moun- 
tains, and  returns  loaded  with  their  silver,  and  gold, 
and  gems ;  he  commands  the  fire,  the  wind,  and 
water, 'and  vapour  of  water,  to  execute  his  labour, 
to  minister  to  his  pleasures.  But  when,  and  where, 
and  by  whom,  has  such  skill  been  displayed  in  the 
attainment  of  spiritual  good  ?  By  whom  has  such 
fertility  of  resource  been  exhibited,  in  reducing  to 
exact  rules,  the  art  of  self  control,  of  right  conduct, 
of  holy  living  ?  Man  commands  the  cattle  on  a 
thousand  hills ;  the  elements,  the  rivers,  the  sun, 
moon,  and  stars,  are  his  servants.  He  bids  the  mar- 
ble breathe,  the  canvass  move  with  life,  but  how 
seldom  are  these  the  agents  to  promote  his  virtues,  to 
cultivate  his  Christian  graces  ?  Although  God  is 


213 

abundantly  manifest  in  these  works,  yet  the  world  by 
this  wisdom  has  never  known  Him,  his  being,  or 
perfections  ;  has  never  discovered  any  rational  system 
of  worship,  or  faith,  or  practice.  Does  not  this  de- 
monstrate their  extreme  depravity  ?  The  learned 
Greeks  were  no  more  moral,  no  more  rational,  in 
their  worship,  than  the  barbarous  Scythians.  The 
refined  Athenians  had  a  religion  no  more  rational, 
than  the  uncouth  Boeotians.  Men  are  wise  to  do 
evil,  but  to  do  good  they  have  no  knowledge.  Is 
not  the  evidence  irresistible  that  the  wickedness  of 
man  is  great  ? 

IV.  Human  depravity  is  evinced  by  the  fact,  thai 
powerful  means  of  moral  improvement  produce  little 
effect. 

Through  life,  men  are  invited,  and  urged,  and  com- 
manded, to  be  good.  Does  not  this  single  circum- 
stance decide  the  question  respecting  their  moral 
character?  Do  men  need  to  be  urged  to  what  is 
natural  ?  Do  you  warn,  or  exhort  men  to  eat  or 
sleep  ? 

The  immense  moral  culture  bestowed  on  men,  with 
the  very  imperfect  result  generally  produced,  proclaims 
the  depravity  of  the  heart,  in  language  not  to  be  mis- 
understood. That  man  is  made  wicked  by  evil  exam- 
ples, is  one  of  the  most  fallacious  apologies  to  palliate 
crimson  guilt.  Would  wicked  example,  would  false 
instruction,  poison  pure  minds  ?  Did  they  leave  a 
stain  on  the  heart  or  life  of  the  Saviour  ? 

But  whence  come  wicked  examples,  and  false 
instructions  ?  Must  they  not  have  originated  in  the 
native  depravity  of  man  ?  So  far  from  borrowing 


214 

their  wickedness,  exclusively,  from  wicked  examples, 
men  sin  spontaneously,  and  in  opposition  to  an 
immense  force  of  moral  influence  and  instruction. 
Hardly  is  it  conceivable,  what  is  done  for  the  im- 
provement of  man,  from  the  cradle  to  the  grave. 
Even  in  heathen  nations,  and  among  savage  tribes, 
the  influence  of  education  is  not  inconsiderable.  The 
worst  system  of  superstition  and  idolatry,  is  less  inju- 
rious than  cold  and  cheerless  atheism.  Some  crimes 
are  punished,  some  vices  are  suppressed,  some  moral 
virtues  are  inculcated,  much  possible  evil  is  prevented. 

But  in  a  civilized,  Christian  country,  the  machinery 
of  education  is  immensely  extensive,  various,  and 
powerful.  Its  numerous  engines  move  with  a  force, 
I  had  almost  said,  irresistible.  Irresistible  they  would 
be,  were  not  the  heart  of  man  desperately  wicked. 

For  a  moment  consider  the  amount  of  instruction 
afforded  a  person  in  a  Christian  country.  While  on 
his  mother's  breast,  rays  of  moral  light  begin  to  dispel 
the  darkness  from  his  mind.  Soon  his  mind  is  en- 
riched with  prayers  and  hymns,  and  catechisms,  and 
moral  narratives.  Soon  he  consults  the  word  of  God, 
he  listens  to  the  gospel  of  salvation,  instructions  daily 
press  on  his  mind,  from  year  to  year. 

The  light  of  truth  is  constant,  like  the  shining  of 
the  sun  and  stars.  By  day,  by  night,  at  home,  abroad, 
heavenly  monitors  accompany  him.  Sometimes  the 
success  is,  in  a  good  degree,  answerable.  The  mind 
is  enlightened,  and  elevated,  and  sanctified.  It  is  but 
little  lower  than  the  angels.  Yet  generally,  how 
unsatisfactory,  how  partial,  how  imperceptible  is  the 
effect  from  these  multiplied  modes  of  religious  instruc- 


215 

lion.     In  most  instances,  do  not  these   persons   so 

highly  favoured,  remain   worldly,   vain,   wicked,   in 

their  temper  and  conduct. 

Though  doctrines  have  been  so  often  explained, 

their  minds  remain  confused  ;  though  duties  have  been 
so  often  urged,  they  are  neglected ;  though  repentance 
and  faith  have  been  so  often  enjoined,  they  remain 
unbelieving  and  impenitent ;  though  the  character  of 
Jesus  Christ  has  been  recommended,  they  have  none 
of  his  virtues. 

Should  the  sculptor  labour  day  after  day  to  shape  and 
polish  a  block  of  marble,  and  it  yet  remain  rough  and 
shapeless,  would  you  not  believe  it  hard  and  unyield- 
ing ?  If  such  immense  labour  be  expended  on  the 
human  character,  to  enlighten  the  mind,  to  soften  and 
sanctify  the  heart,  while  so  little  is  generally  effected, 
must  you  not  conclude  that  the  heart  is  desperately 
wicked,  hard  as  the  nether  millstone  ?  While  you 
witness  so  much  resistance  to  the  powerful  voice  of 
religious  truth,  must  you  not  infer,  are  you  not  com- 
pelled to  believe,  that  the  human  character  is  radi- 
cally depraved,  that  men  hate  the  light  ? 

Must  you  not  plead  for  the  Scriptural  account  of 
man,  that  he  has  destroyed  himself,  that  he  is  an 
enemy  to  God,  a  child  of  wrath,  destitute  of  holiness, 
of  all  moral  good,  entirely  sinful  ?  Why  else  is  so 
much  moral  culture  lost  ?  Why  does  Scripture  re- 
quire him  to  be  a  new  creature  ?  Why  else  may  ho 
not  apply  the  gracious  promises  of  the  gospel  to 
himself,  made  to  the  least  degree  of  goodness  ?  Why 
are  no  concessions  made  to  his  moral  purity  in  the 


216 

day  of  judgment  ?     Is  not  the  race  of  man  desperately 
wicked,  entirely  depraved  ? 

V.  The  general  conformity  of  moral  character 
among  individuals  of  the  same  profession,  combined 
with  their  want  of  conformity  to  the  divine  law,  is 
evidence  of  human  depravity. 

The  fact  has  too  much  notoriety  to  require  proof. 
That  seamen  and  soldiers  have  a  general  resemblance 
of  morals,  that  clergy  and  laity  have  an  appropriate 
moral  complexion,  will  not  readily  be  questioned. 
Does  not  this  indicate  that  each  section  has  established 
some  ideal  standard  of  duty,  some  artificial  rule  of 
conduct,  to  which  they  accommodate  themselves  ? 
Hence  these  classes,  while  they  maintain  a  known 
conformity  of  character,  when  associated  together,  yet 
strikingly  differ  in  different  countries  and  divisions  of 
the  same  calling.  Sailors  in  the  navy  and  the  fish- 
eries exhibit  a  marked  difference  of  moral  character. 
The  clergy  of  the  different  sects  may  sometimes  be 
readily  recognized.  Here  is  further  evidence  of  an 
ideal  standard,  that  of  popular  opinion,  or  fashion,  or 
habit.  Were  all  governed  by  the  love  and  fear  of 
God,  did  all  strive  exclusively  to  observe  the  law  of 
God,  did  they  fix  their  eyes  on  this  law,  and  not  on 
rules  of  their  own  forming,  they  might  as  easily  obey 
the  law  of  God,  as  the  rules  of  their  society.  They 
would  be  more  happy,  for  the  ways  of  wisdom  are 
pleasant. 

Did  all  scrupulously  consult  the  same  standard,  the 
difference  of  moral  character,  in  the  various  sects  and 
professions  of  society,  would  in  a  degree  pass  away. 


217 

The  dialect  of  the  ship  and  the  pulpit  would  be  less 
discordant,  integrity  would  not  avoid  the  mart  of  traf- 
fic, nor  seek  an  asylum  in  the  shade  of  obscurity.  All 
having  the  same  star  to  direct  their  course,  their  pro- 
gress, allowing  for  their  different  advantages  and 
abilities,  would  correspond. 

Does  not  this  kind  of  conventional  morality,  in  the 
various  sections  of  society,  argue  that  they  are  not 
governed  by  the  principles  of  piety  and  duty  ?  Others 
are  satisfied  with  them,  and  they  are  satisfied  with 
themselves.  So  much  moral  character  is  necessary 
for  a  mariner,  so  much  for  an  attorney,  or  a  merchant, 
and  so  much  they  have.  Generally  they  graduate 
their  conduct  to  the  scale  of  popular  demand,  with 
great  accuracy.  Infamous  delinquencies,  in  any  pro- 
fession, are  rare.  While  the  popular  standard  of  duty 
is  not  grossly  violated,  conscience  is  quiet.  The  in- 
dividual pleads,  "  if  I  am  not  pious  or  moral  like 
many  others,  I  am  as  good  as  those  of  my  own  calling 
or  profession,  and  therefore  not  liable  to  reproach." 
Is  not  this,  substituting  opinion  for  the  will  of  God  ? 
Is  it  not  to  regard  man  more  than  God  ?  Is  it  not 
casting  off  the  fear  of  God  ?  Does  it  not  argue  that 
the  heart  is  "  desperately  wicked  ?" 

VI.  The  terrible  punishment  which,  in  the  general 
judgment,  will  be  inflicted  on  the  impenitent,  is  proof 
of  extreme  wickedness  in  the  heart  of  man. 

Great  pains  have  been  taken  to  disprove  this  doc- 
trine. Powerful  talents  have  been  exerted  to  show 
that,  in  the  original  of  the  scriptures,  no  such  place  as 
hell  has  been  named.  Whether  the  place  be  named 
or  not,  the  thing  is  most  evident.  "  Some  shall  awake 
28 


218 

to  everlasting  shame  and  contempt."  The  wicked 
will  be  "  cast  into  a  lake  of  fire."  But  particular  texts 
need  not  be  cited.  The  doctrine  is  conspicuous  on  the 
whole  page  of  revelation.  Two  classes  of  men  are 
every-where  exhibited,  the  different  treatment  which 
they  receive  from  God  is  constantly  kept  in  view. 
The  Judge  himself  has  left  us  a  particular  and  affect- 
ing description  of  the  last  solemn  scene,  when  every 
man  will  be  rewarded  according  to  the  deeds  done  in 
the  body.  All  mankind  will  be  divided  into  two 
classes,  the  holy  and  the  unholy.  The  wicked  must 
depart  into  everlasting  fire,  "  where  the  worm  dies  not 
and  the  fire  is  not  quenched."  This  punishment  is 
not  confined  to  enormous  offenders,  to  murderers,  and 
warriours  drunk  with  the  blood  of  the  slain,  but  in- 
cludes all  who  ajre  not  the  benevolent  followers  of  the 
Lamb,  who  did  not  feed  the  hungry,  visit  the  sick,  or 
clothe  the  naked.  Surely  their  sins  must  be  dreadful, 
their  hearts  must  be  desperately  wicked,  or  they 
would  not  be  consigned  to  the  vengeance  of  eternal 
fire.  No  doctrine  of  the  gospel  is  more  important, 
none  more  essential.  Unless  men  are  convinced  of 
their  lost  estate,  they  cannot  feel  their  need,  nor 
accept  the  offer,  of  divine  mercy ;  unless  they  do 
accept  gospel  mercy,  they  cannot  be  saved. 

REFLECTIONS. 

I.  We  learn  the  duty  of  candour  towards  the  faults 
and  sins  of  others. 

We  survey  our  fellow-men,  we  observe  our  friends, 
we  soon  perceive  that  they  are  not  perfect,  not  what 
we  should  desire,  not  what  they  ought  to  be.  We 


219 

lament  their  faults.  This  is  right.  But  sometimes 
contempt  or  wrath  is  kindled.  We  magnify  their 
guilt,  and  condemn  them  as  worthless,  or  odious.  If 
they  have  injured  us,  we  pour  on  them  the  full  vials 
of  our  indignation.  But  is  this  proper,  wise,  or  just  ? 
Are  not  we  in  the  same  condemnation  ?  Are  we  not 
sinners  ?  Does  not  He,  who  searches  the  heart  and 
knows  all  our  actions,  see  more  iniquity  in  us,  than 
we  have  witnessed  in  the  greatest  offender?  Do  not 
we  know  as  much  iniquity  in  ourselves,  as  in  the  man 
we  so  unmercifully  condemn  ?  Are  we  not  sometimes 
humbled,  and  abased,  and  confounded,  by  our  own 
conduct  ?  Shall  we  not  then  be  candid  to  others  ?  Can 
we  see  the  faults  of  others,  and  not  feel  our  own  ?  All 
have  a  mote  in  their  eye.  All  have  sinned.  Is  it 
reasonable  for  men,  convicted  of  the  same  guilt,  con- 
demned by  the  same  law,  at  the  mercy  of  the  same 
judge,  and  exposed  to  the  same  punishment,  to  be  cen- 
sorious and  cruel  ?  We  do  not  always  regulate  our 
thoughts  and  desires,  govern  our  passions,  or  perform 
those  actions  our  conscience  approves.  Yet  we  ex- 
pect the  candour  of  our  friends,  we  expect  them  to 
put  a  kind  construction  on  our  questionable  or  myste- 
rious conduct.  They  also  are  imperfect  and  depraved. 
They  have  an  equal  claim  on  our  candour  and  kind- 
ness. Shall  it  be  withheld  ?  Let  us  agree  to  endure 
each  other's  imperfections,  to  cover  each  other's  faults 
with  the  mantle  of  silent  charity. 

II.    Let  us  learn  from  this  subject  to  be  diffident, 
and  jealous  of  ourselves. 

Can  you  depend  on  your  sincerity  and  perseverance 
to  accomplish  your  best  purposes  ?  Many  have  for  a 


220 

season  bid  fair  for  the  kingdom  of  heaven,  and  yet 
have  fallen  away  never  to  be  renewed.  With  all  your 
present  good  resolutions,  may  you  not  transgress  with 
a  bold  face  and  a  daring  hand,  disappoint  yourselves 
and  your  best  friends  ?  Solomon  has  said,  and  well 
he  knew,  that  "  he  who  trusteth  his  own  heart  is  a 
fool."  You  may  as  well  expect  the  sea  to  be  always 
smooth,  the  sun  always  to  shine,  the  wind  ever  to  be 
gentle,  as  that  your  own  heart  will  be  always  in  a 
serious  and  rational  temper. 

When  you  murmur  at  the  absolute  government  of 
God,  at  the  strictness  of  his  law,  at  the  character 
given  of  man,  or  at  the  dreadful  punishment  of  sin, 
are  you  sure  the  evil  is  not  in  your  own  heart  ?  The 
prisoner  at  the  bar,  under  sentence  of  death,  seldom 
entertains  a  high  opinion  of  the  law,  of  the  judge,  or 
the  witnesses.  But  is  he  a  competent  authority  ? 
Does  any  one  believe  him  impartial,  candid,  or  just  ? 
This  is  precisely  our  situation.  A  sinful  world  are 
under  sentence  of  the  judge.  He  has  pronounced 
them  guilty,  desperately  wicked,  daring  criminals. 
They  are  liable  every  moment  to  be  arrested,  and  cast 
into  the  lake  of  fire. 

All  men  recoil  from  what  lessens  and  degrades 
them.  It  is  therefore  not  strange,  that  they  often  dis- 
pute, resist,  and  reject  this  account  of  themselves. 
But  are  they  not  too  deeply  interested  to  judge  cor- 
rectly ?  Are  they  not  under  a  corrupt  influence  ?  Are 
they  not  violently  tempted  to  justify  themselves,  to 
"  contemn  God,"  and  "  to  speak  stout  words  ?"  So 
situated,  ought  they  to  have  much  confidence  in  their 
own  opinions  on  moral  subjects  ? 


221 

It  would  to  them  seem  more  rational,  more  honour- 
able to  God,   were  man  less  depraved,  and   sin  a 
less  evil,  and  the  punishment  less  dreadful,  and  the 
divine    wrath  more  placable.     But  would  it  not,  on 
the  same  principle,  appear  better  still,  better  for  man, 
and  more  glorious  to  God,  were  there  no  sin,  no  pun- 
ishment, no  anger  of  God  ;  yet  these,  in  some  degree, 
certainly    do    exist.     We   know    we    endure   them. 
They  torture  our  souls,   make  our  eyes  weep,  our 
hearts  bleed.     Can  we  be  adequate  judges  of  the  evil 
of  sin,  of  the  punishment  most  suitable  to  be  inflicted, 
of  the  just  intensity  and  duration  of  the  divine  anger  ? 
The  very  circumstance  that  we  are  offenders,  that 
God  has  charged  us  with  being  desperate  offenders, 
should  excite  self-jealousy,  should  lead  us  to  abandon 
our  confidence  in  our  own  wisdom,  and  to  wait  and 
hear  what  God  has  said  in  his  word.  This  we  should 
believe,  without  opposing  our  wishes,  our  opinions,  to 
the  doctrines  revealed,  or  the  duties  commanded.  Let 
God  be  true,  and  his  word  be  received  as  irresistible 
authority,  while  we  cultivate  a  humble  jealousy  of 
our  own  religious  views,  of  our  fidelity  and  wisdom. 

III.  The  subject  teaches  us  that  the  gospel  must 
be  glad  tidings  of  great  joy. 

We  are  sinners  under  condemnation,  every  moment 
exposed  to  endless  misery.  In  this  situation,  while 
trembling  under  the  terrours  of  divine  wrath,  and 
hiding  ourselves  from  God,  the  gospel  finds  us.  The 
gospel  offers  pardon,  offers  to  deliver  us  from  the  pit 
of  ruin.  It  does  more,  it  proffers  the  spirit  of  adop- 
tion, promises  to  make  us  children  and  heirs  of  God, 
promises  us  glory  and  immortal  life.  Who,  that  pos- 


222 

sesses  the  reflection  and  sensibility  of  a  rational  being, 
does  not  hear  the  strains  of  gospel  mercy  with  thanks- 
giving and  raptures  of  holy  joy.  "  Come  unto  me  all 
ye  that  are  weary  and  heavy  laden"  is  good  news  from 
a  far  country,  is  liberty  to  the  captive,  health  to  the 
sick,  life  to  the  dying.  Those  who  hear  the  joyful 
sound  are  the  favourites  of  providence.  You  he  treats 
as  the  children  of  his  watchful  care.  He  has  not  done 
the  same  for  all  people.  He  passes  by  the  heathen 
world,  they  are  left  in  moral  darkness.  For  you  the 
Morning  Star  rises,  the  Sun  of  Righteousness  shines. 
To  you  God  seems  to  say,  "You  only  have  I 
known." 

Is  it  possible  that  any  should  reject  the  merciful 
Saviour,  while  you  hear  him  saying,  "  What  more 
could  I  have  done,  that  I  have  not  done." — "  In  my 
father's  house  are  many  mansions.  I  go  to  prepare  a 
place  for  you."  Is  it  possible  that  any  should  resist 
the  Holy  Spirit,  when  he  comes  to  be  their  comforter 
in  distress,  their  sanctifier,  and  teacher  ?  Is  it  possible 
so  to  harden  the  heart,  as  to  resist  the  light  of  truth, 
and  reject  the  salvation  offered  ?  Are  not  gospel  privi- 
leges invaluable  ?  Do  you  not  believe  them  so  ?  Is  it 
possible  for  you  to  refuse  your  faith  and  obedience, 
and  render  your  state  more  dreadful  than  that  of  the 
heathen  ?  Shall  it  be  more  tolerable  for  Tyre,  and 
Sidon,  for  Sodom,  and  Gomorrah,  in  the  day  of  judg- 
ment than  for  you  ?  Rather  raise  your  thoughts  and 
desires  to  the  heavenly  world.  Say  in  the  language 
of  piety,  As  for  me,  I  will  serve  the  Lord ! 

"  Happy  is  the  man  who  findeth  wisdom,  and  the 
man  who  getteth  understanding." 


ZECHARIAH  iv,  6. 

by  might,  nor  by  power,  but  by  my  Spirit,  saith 
the  Lord  of  hosts. 

READING  the  volume  of  civil  history,  we  are  amused, 
or  instructed,  or  charmed,  with  the  activity,  the  enter- 
prize,  or  intelligence  of  man.  By  his  labours  and 
wisdom,  fields  are  loaded  with  harvests,  science  and 
art  exhibit  their  wonders,  society  is  organized,  legis- 
lators exhibit  all  that  we  can  imagine  of  greatness  and 
grandeur.  Here  the  story  ends.  But  when  we  open 
the  volume  of  revelation,  another  scene  is  presented. 
God,  the  infinite  spirit,  is  the  first  object,  angels  are 
seen  descending  and  ascending,  to  execute  the  orders 
of  his  throne.  Him  we  behold,  creating  the  world, 
weighing  the  mountains,  and  balancing  the  stars.  We 
see  him  disposing  of  men.  They  are  blest  or  misera- 
ble, rich  or  poor,  wise  or  powerful,  by  his  guiding 
providence  ;  legislators  and  conquerors  are  merely  the 
instruments  of  his  purposes,  moral  machinery  under 
his  direction. 


224 

At  the  time  of  this  prophecy,  the  rebuilding  of  Jeru- 
salem had  been  suspended.  Artaxerxes  had  gone  to 
his  fathers,  and  Darius  was  on  the  throne.  Fearing 
they  should  not  obtain  his  consent  to  renew  the  work, 
opposition  rising,  and  some  saying,  "  the  time  is  not 
come  that  the  Lord's  house  should  be  built,"  the  peo- 
ple were  discouraged.  To  revive  their  hopes,  a 
revelation  is  made  to  Zechariah.  The  word  of  the 
Lord  to  Zerubbabel  was,  "  Who  art  thou,  great  moun- 
tain, before  him  ?"  Though  the  obstacles  in  his  way 
are  as  mountains,  they  shall  become  a  plain.  The  work 
shall  proceed,  though  not  by  human  might  or  power. 
Your  father's  deliverance  from  Egypt  was  accom- 
panied with  miraculous  displays  ;  the  winds  blew,  the 
sea  opened,  Pharaoh  and  his  host  were  destroyed. 
They  entered  Canaan  in  triumph.  The  sun  and  moon 
stood  still,  Jordan  stopped  to  gaze  at  the  grandeur  of 
their  march,  the  walls  of  Jericho  trembled  and  fell, 
flying  javelins  dazzled  the  eye,  clouds  of  arrows  dark- 
ened the  air.  But  now  the  whole  process  of  your  de- 
liverance is  different.  Cyrus  was  insensibly  inclined  by 
the  Spirit  of  God  to  restore  you  to  your  country. 
Darius  will  be  disposed  by  the  same  spirit,  to  revive 
the  work  of  finishing  the  temple  and  city,  the  people 
will  be  devoutly  disposed  to  labour.  The  walls  will 
rise,  the  temple  will  be  completed.  As  the  top  stone 
is  laid,  you  will  shout,  "grace,  grace." 

DOCTRINE.     All  the  blessings  of  life,  are  effected 
by  the  Spirit  of  God. 

I.    The  Spirit  of  God  bestows  on  men  their  intel- 
lectual powers. 


225 

This  is  exclusively  his  work.  Men  are  as  depend- 
ent for  their  mental  capacity,  as  the  marble  for  the 
form  which  it  receives  from  the  sculptor.  Unless 
men  can  act  before  their  existence,  they  can  have  no 
agency  in  their  original  powers  of  mind.  These  are 
precisely  what  their  Maker  pleases  to  give.  As  in 
grace,  so  in  capacity,  one  man  differs  from  another, 
as  one  star  surpasses  another  in  splendour.  He,  who 
formed  the  mountains  with  various  degrees  of  magni- 
tude and  grandeur,  has  given  to  human  minds  different 
degrees  of  elevation  and  power.  Some  are  feeble,  in- 
capable of  continued  attention,  and  groveling  in  their 
disposition.  Others,  on  a  strong  wing,  soar  above 
their  fellows,  discovering  truths  hidden  from  ages, 
opening  new  sources  of  wonder  and  rational  delight. 
This  mental  vigour  is  from  God.  If  he  withdraw  his 
Spirit,  the  most  sublime  intellect  is  deprived  of  its 
power,  the  most  splendid  genius  is  destroyed.  "  The 
inspiration  of  the  Almighty  giveth  men  understand- 
ing." Whenever  scripture  alludes  to  the  display  of 
remarkable  powers,  these  powers  are  ascribed  to  the 
Spirit  of  God.  The  Spirit  of  God  came  upon  Samp- 
son, and  he  displayed  prodigies  of  valour.  David  de- 
clares that  God  taught  his  hands  to  war. 

This  influence  of  the  Spirit  does  not  necessarily 
imply  gracious  or  holy  exercises.  It  is  as  truly  the 
Spirit  of  God,  who  gives  us  our  intellectual  and  phy- 
sical powers,  as  the  graces  of  a  pious  heart.  He,  that 
in  the  fields  of  science  or  business  rises  above  his 
fellows,  and  occasionally  above  himself,  is  as  really 
the  subject  of  divine  influence,  as  was  St.  Paul  at 
Damascus,  or  Isaiah,  when  he  announced  himself 
29 


226 

anointed  of  God.  The  gifts  are  different,  the  giver  is 
the  same.  The  same  Spirit  which  elevated  the  mind 
of  Newton  to  investigate  the  physical  laws  of  the 
universe,  inspired  Peter  with  penitential  sorrow  to 
weep  for  his  sins.  Our  mental  power  is  from  the 
Spirit  of  God. 

II.  Men  are  indebted  to  the  Spirit  of  God  for  that 
peculiar  texture  of  mind,  which  is  congenial  with 
liberal  improvement. 

For  this,  mere  strength  or  extent  of  capacity  is  not; 
always  sufficient.  The  most  vigorous  powers  may 
be  disposed  to  exhaust  themselves  in  active  courage  or 
arduous  enterprise.  A  particular  complexion  of  mind, 
and  circumstances  which  are  often  beyond  control, 
are  necessary  for  high  intellectual  attainments.  It 
may  therefore  well  be  said  "  God  giveth  men  wis- 
dom and  knowledge."  In  scripture,  declarations  of 
this  kind  are  numerous.  God  said  to  Solomon, 
"  Wisdom  and  knowledge  are  granted  unto  thee." 
4 1  give  you  these  blessings.'  Solomon  surpassed  all  the 
kings  of  the  earth,  not  only  in  opulence,  but  in  wisdom. 
All  the  kings  of  the  earth  sought  unto  Solomon,  to 
hear  his  wisdom  that  God  had  put  in  his  heart" 
This  is  equally  true  of  other  wise  men  as  of  Solomon. 
That  power  of  attention,  that  strength  of  memory, 
that  penetration,  and  discernment,  that  leisure,  and 
command  of  other  means  necessary  for  eminent  intel- 
lectual attainments,  are  the  gift  of  God. 

In  almost  every  age,  a  few  sublime  minds,  like 
Enoch  and  Elijah,  ascending  to  heaven  without  pass- 
ing through  the  territories  of  death,  soar  above  other 
men  in  science,  knowledge,  and  goodness,  while  we. 


227 

who  are  souls  of  ordinary  mould,  so  far  from  being 
competitors  in  their  ascent,  are  unable  to  follow  in 
the  track  which  they  mark,  or  to  comprehend  the 
mysteries  which  they  reveal.  Like  Elisha,  we  gaze 
with  admiration,  exclaiming,  "  the  chariots  of  Israel 
and  the  horsemen  thereof!"  These  men  shed  light  on 
all  the  walks  of  life,  they  raise  the  character  of  man, 
they  preserve  us  from  ignorance  and  errour,  they 
,swell  the  tide  of  human  felicity,  they  are  the  benefac- 
tors and  the  ornaments  of  the  world.  These  are  men 
whom  God  delights  to  honour,  whom  he  has  stamped 
with  greatness,  whom  he  has  irradiated  by  his  Spirit. 

Of  Bezaleel  God  says,  "  I  have  filled  him  with  the 
Spirit  of  God  in  wisdom,  and  understanding,  and 
knowledge,  and  in  all  manner  of  workmanship." 
What  was  this  distinguished  gift  of  heaven  ?  Was  it 
luminous  piety  ?  Was  it  skill  in  government,  or  emi- 
nence as  a  minister  of  God  ?  It  was  chiefly  "  to  work 
in  gold,  and  silver,  and  brass,  and  cutting  stones,  and 
carving  timber,"  mere  manual  labours.  In  all  those 
who  laboured  in  these  arts,  God  says  "  I  have  put 
wisdom."  In  another  place,  Moses  repeats  this  doc- 
trine ;  "  The  Lord  put  wisdom  in  their  hearts."  The 
ordinary  and  eminent  attainments  of  the  mind  are  from 
the  Spirit  of  the  Lord. 

III.  Convictions  of  sin  and  a  new  heart  are  from 
the  Spirit  of  God. 

This  doctrine  is  so  popular  as  to  require  little  con- 
firmation. "  The  Spirit  of  God  leads  the  mind  into 
all  truth."  Those  who  believe  on  his  name  are  born 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  jnan, 
but  of  God,"  "  He  saves  us  by  the  renewing  of  thfc 


228 

Holy  Ghost."  It  is  the  appropriate  work  of  the  Holy 
Spirit  to  convince  men  of  sin,  of  righteousness,  and 
judgment.  He  enlightens,  convinces,  and  renews, 
the  heart.  When  the  first  serious  thought  arises  in 
the  mind,  the  Holy  Spirit  is  the  author  of  that 
thought.  When  the  conscience  is  enlightened  and 
convinced,  and  the  man  becomes  habitually  serious, 
this  is  the  work  of  the  Holy  Spirit.  As  truth  con- 
tinues to  operate,  and  conviction  increases,  and  the 
soul  in  anguish  inquires,  "Lord,  what  wilt  thou  have 
me  to  do,"  here  is  more  decisive  evidence  that  the 
Holy  Spirit  has  commenced  a  work  of  power.  Divest- 
ed of  its  own  righteousness,  humbled,  and  penitent, 
the  soul  displays  the  blessed  operations  of  the  divine 
Spirit. 

IV.  The  progressive  advance  of  holiness  in  the 
hearts  of  men  is  effected  by  the  Holy  Spirit. 

Sanctification  is  a  gradual  process ;  but  while  the 
man  is  active,  he  is  not  independent ;  he  is  clay 
formed,  by  the  Spirit  of  God,  to  be  a  vessel  of 
honour.  While  he  is  voluntary,  and  rouses  his 
best  powers  to  run  the  Christian  race,  he  finds  the 
path  narrow,  and  obstructed  by  many  difficul- 
ties and  dangers.  To  day,  fields  and  blossoms  de- 
light his  senses,  and  gardens  of  fruit  open  their  treas- 
ures to  allure  him  from  his  course  ;  tomorrow,  a  laby- 
rinth of  distress,  a  slough  of  despondence,  discourage 
his  exertions,  and  freeze  his  heart  with  a  thousand 
terrours.  Painful  crosses,  enchanting  pleasures, 
worldly  affections,  violent  passions,  assail  the  Chris- 
tian in  his  way  to  heaven.  The  progress  of  holiness 
is  an  arduous  labour,  a  painful  conflict,  a  dangerous 


229 

warfare.  Mere  human  power  is  unequal  to  the  con- 
flict;  yet  the  Christian  conquers,  not  by  might  or 
power;  but  by  the  Spirit  of  God.  To  his  people 
God  says,  "  I  will  pour  my  Spirit  upon  thy  seed,  and 
my  blessing  upon  thy  offspring  ;  and  they  shall  spring 
up,  as  willows  by  the  water  courses."  Others  shall 
take  knowledge  of  them,  that  they  have  the  Spirit  of 
Christ,  the  Spirit  sent  to  be  their  Comforter. 

Isaiah  teaches  the  same  doctrine.  "  I  will  pour 
upon  the  house  of  David,  and  upon  the  inhabitants  of 
Jerusalem,  the  Spirit  of  grace  and  of  supplication  ; 
and  they  shall  look  upon  me  whom  they  have  pierced, 
and  they  shall  mourn  for  him,  as  one  mourneth  for 
his  only  son. 

Here,  the  Spirit  of  God  produces  a  spirit  of  grace 
and  sanctification,  a  spirit  of  prayer,  and  holy  com- 
munion with  God,  a  spirit  of  mourning  and  godly  sor- 
row for  sin.  The  fruit  of  the  Spirit  is  in  all  goodness, 
and  righteousness,  and  truth." 

The  path  of  the  just  is  as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect  day.  As  the 
good  man  advances  in  life,  he  learns  more  of  himself, 
of  his  earthly  disposition,  of  his  inordinate  self-love, 
of  his  distance  from  God,  of  his  absolute  dependance, 
of  his  constant  danger  of  sin  and  ruin,  and  he  becomes 
more  devout,  more  humble,  more  penitent,  more  holy. 
The  longer  he  lives,  the  more  various  his  trials  and 
blessings,  he  has  more  adequate  views  of  sin,  its  evil 
nature,  and  dreadful  tendency  ;  of  course  he  has  more 
profound  apprehensions  of  divine  mercy,  and  the  love 
of  God  in  giving  his  Son  to  die  for  sinners,  of  the  ex- 
cellency and  preciousness  of  the  Saviour,  of  the  im- 


230 

portance  and  necessity  of  the  gospel.  This  leads  him 
to  prize,  and  love  the  word  and  ordinances  of  the 
gospel.  The  word  of  the  Lord  is  sweeter  than  honey, 
dropping  from  the  comb.  The  Sabbath  is  his  delight, 
and  he  exclaims  "  When  shall  I  come  and  appear  be- 
fore God."  "  A  day  in  thine  house  is  better  than  a 
thousand,  I  had  rather  be  a  door-keeper  in  the  house 
of  my  God,  than  dwell  in  the  tents  of  wickedness." 
"  How  amiable  are  thy  tabernacles."  His  daily  prayer 
is,  "  Lead  me  not  into  temptation."  "Keep  back 
thy  servant  from  secret  sins."  Such  a  temper  is  from 
the  Spirit  of  God  ;  such  a  heart  is  a  temple  of  the 
Holy  Ghost ;  he  dwells  in  such  a  soul.  As  the  waters 
of  the  sanctuary  cleansed  and  purified  the  victim  and 
the  priest ;  so  the  Holy  Spirit  sanctifies  the  heart,  and 
prepares  it  for  glory. 

V.  The  Holy  Spirit  is  the  Author  of  all  our  success 
in  the  affairs  of  this  world. 

The  prosperity  of  Israel  is  by  Isaiah  ascribed  to 
the  Holy  Spirit.  He,  therefore,  says  "  Until  the 
Spirit  be  poured  upon  us  from  on  high,  and  the  wil- 
derness be  a  fruitful  field,  and  the  fruitful  field  be 
accounted  for  a  forest."  Whether  this  be  considered 
literal  or  figurative,  whether  it  indicate  spiritual  or 
worldly  prosperity,  the  general  lesson  of  instruction  is 
the  same.  In  either  case  the  Holy  Spirit  is  the  author 
of  the  good  enjoyed.  If  your  graces  bud  and  blossom, 
and  you  bear  fruit  like  the  garden  of  the  Lord ;  or  if 
your  fields  are  fruitful,  and  loaded  with  abundant 
harvests,  so  that  your  former  cultivation  shall  appear 
like  a  forest,  all  this  temporal  or  spiritual  progress  is 
from  the  Spirit  of  God. 


231 

For  a  moment  recollect  what  things  are  necessary 
to  ensure  success,  and  then  ask  thy  heart,  if  it  does 
not  depend  on  the  grace  of  God.  Select  the  acquisi- 
tion of  property.  Can  a  man  feel  sanguine  of  wealth, 
unless  his  plans  and  pursuits  are  contrived  with  judg- 
ment and  discretion  ?  How  many  things  are  destroyed 
for  want  of  judgment. 

Must  not  faithful  partners,  or  assistants  be  obtained. 
The  affairs  of  Potiphar  prospered,  while  Joseph  was 
his  servant.  Laban  advanced  in  wealth,  while  Jacob 
was  his  partner.  The  means  of  your  expected  wealth 
must  be  in  demand,  or  your  hopes  will  be  blasted. 

After  all  these  advantages,  and  the  highest  success, 
which  may  follow,  if  the  man  have  not  prudence  and 
judgment  to  retain  what  he  has  acquired,  to  vest  or 
use  his  acquisitions  in  a  judicious  manner,  he  has 
laboured  only  for  the  wind  ;  he  will  reap  the  whirl- 
wind. Are  not  all  these  blessings  from  the  Spirit  of 
God  ?  Whence  comes  the  prudence  or  discretion  of 
man,  in  executing  the  common  business  of  life  ?  Who 
instructs  the  ploughman  and  artisan  ?  Is  it  not  the 
Spirit  of  God  ?  Is  it  not  he,  "  who  turns  the  hearts" 
of  men  to  love  us,  to  be  faithful  in  our  business  ?  Did 
he  not  influence  Jacob,  and  Joseph,  and  David  ?  Is  it 
not  he,  who  gives  peace  and  wealth,  to  a  neighbour- 
hood or  nation,  so  that  business  flourishes,  so  that 
men  are  encouraged  to  labour  in  their  calling,  and  find 
success  in  their  various  enterprises  ?  A  certain  degree 
of  civilization,  and  general  wealth,  are  necessary,  that 
the  artisan  may  find  employment,  that  the  merchant 
may  dispose  of  his  goodsr  the  husbandman  of  his  pro- 
visions. Change  the  face  of  society,  or  the  habits  of 


232 

the  people,  and  you  close  the  avenues  to  wealth  and 
prosperity.  Sampson  had  valour  and  physical 
strength  to  acquire  fame  and  glory.  Haman  had 
skill  and  address  to  obtain  wealth  and  power,  and  the 
confidence  of  his  king.  But  the  Spirit  of  God  did  not 
give  them  wisdom  to  retain  and  enjoy  their  lofty 
eminence,  they  fell,  to  rise  no  more.  Instead  of  being, 
on  the  whole,  prosperous  or  happy  men,  they  stand 
as  dry  trees  in  the  field,  scorched  by  the  lightning  of 
heaven,  numbered  among  the  most  unfortunate  and 
miserable  of  the  human  race. 

The  life  of  Joseph  was  a  course  of  splendid 
achievements,  a  path  of  radiant  glory  ;  but  did  he  for 
this  lean  on  the  strength  of  his  own  arm,  or  was  he 
guided  by  mental  energy  of  his  own  production,  or  by 
grace  and  sanctity  of  heart,  which  he  did  not  receive  ? 
By  what  means  did  he  obtain  such  an  ascendency  in 
the  house  of  his  master,  that  the  domestic  cares  rested 
on  him,  that  the  business  was  transacted  by  him,  that 
his  master  did  not  examine  his  conduct?  The  sacred 
historian  distinctly  informs  us,  "  the  Lord  was  with 
Joseph ;  the  Lord  made  all  that  he  did  to  prosper  ?" 

More  remarkable  was  his  success  at  the  prison. 
Accused  of  an  odious  crime,  treated  according  to  the 
severity  of  the  law,  his  feet  galled  with  irons,  what 
has  he  to  hope ;  yet  in  the  prison,  he  soon  has  the 
management  of  affairs,  and  is  the  overseer  of  the  pris- 
oners. This  mystery  is  unfolded  when  we  read,  that 
still,  "the  Lord  was  with  Joseph,  and  gave  him 
favour  in  the  sight  of  the  keeper  of  the  prison." 
Nothing  is  too  hard  for  God.  He  can  raise  Joseph 
from  a  dungeon  to  the  steps  of  the  throne,  and  Daniel 


233 

from  a  den  of  lions,  to  the  highest  honours  of  Babylon. 
All  our  success  comes  from  God. 

VI.  The  comfort  and  felicity,  which  you  enjoy  in 
your  acquirements,  come  from  God. 

A  man  may  possess  incalculable  treasures  and  not 
enjoy  them.  "  A  man,  to  whom  God  hath  given 
riches,  wealth,  and  honour,  so  that  he  wanteth  nothing 
for  his  heart,  of  all  that  he  desireth ;  yet  sometimes, 
God  giveth  him  not  power  to  eat  thereof.  "  Every 
man,  to  whom  God  hath  given  riches  and  wealth,  and 
hath  given  him  power  to  eat  thereof,  and  to  rejoice  in 
his  labour ;  this  is  the  gift  of  God.  The  Holy  Spirit 
is  the  Comforter.  As  Christ  was  the  comfort  of  his 
disciples  while  on  earth  ;  so  the  Holy  Spirit  now  is. 
The  Saviour  makes  this  a  reason  for  his  departure, 
that  otherwise  the  Holy  Spirit  would  not  come,  as  if 
he  were  more  than  a  substitute  for  his  presence. 
"  Blessed  be  God,  the  God  of  all  comfort."  "The 
blessing  of  the  Lord  it  maketh  rich,  and  he  addeth  no 
sorrow  with  it.  All  consolation  is  from  the  Spirit  of 
God.  The  most  splendid  wealth,  the  most  powerful 
friends,  the  most  exalted  fame,  with  the  richest  stream 
of  sensual  delights,  with  the  most  elevated  privileges 
for  intellectual  and  religious  improvement,  unless  God 
bless  them,  will  leave  the  heart  cold,  and  cheerless, 
and  dead. 

Did  the  money  of  Gehazi  comfort  his  heart  ?  Was 
he  happier  for  his  bags  of  silver,  and  his  changes  of 
garments  ?  The  leprosy  was  in  his  silver,  the  poison, 
of  death  in  his  garments.  Was  Ahab,  or  Haman 
happy  in  their  numerous  children,  or  ample  posses- 
30 


234 

sions  ?  In  the  proud  palace,  and  at  a  royal  banquet, 
one  hears  the  sentence  of  death,  the  other  pines  and 
sickens  for  his  neighbour's  vineyard,  and  instead  of 
being  crowned  with  victory,  is  borne  dying  from  the 
field  of  battle  ? 

Was  Balaam  blest,  while  the  fame  of  his  wisdom 
was  sounding  among  distant  tribes  ?  Was  the  king 
of  Babylon  blest,  in  the  splendour  of  his  capital,  or 
the  adulation  of  his  power?  Was  Solomon  blest 
in  his  palaces,  and  pools,  and  gardens,  and  orchards, 
and  vineyards ;  his  silver,  his  gold,  his  music,  his 
wine,  and  his  women  ?  Did  he  not  hate  the  works 
of  his  hands  ? 

The  wisdom,  which  secures  felicity  in  the  favours 
of  providence,  is  from  the  spirit  of  God.  The  depth 
saith,  "  It  is  not  in  me,"  and  the  sea  saith,  "  not  with 
me."  It  cannot  be  gotten  for  gold,  neither  shall 
silver  be  weighed  for  the  price.  Whence  then 
cometh  wisdom,  and  where  is  the  place  of  under- 
standing. Destruction  and  death  say,  "  We  have 
heard  the  fame  thereof  with  our  ears."  "  Behold, 
the  fear  of  the  Lord,  that  is  wisdom,  and  to  depart 
from  evil,  is  understanding."  These  graces  are  from 
the  Spirit  of  God. 

To  prevent  mistake  I  may  briefly  inquire,  by  what 
means  the  Spirit  of  God  confers  these  favours  upon 
men.  Men  are  not  moved  as  the  wheels  of  a  watch, 
by  physical  force  ;  they  do  not  flourish  as  the  lily  of 
the  valley,  or  cedar  of  Lebanon,  without  choice  or 
agency  of  their  own.  The  work  of  the  Holy  Spirit 
is  not  intended  to  supersede  our  own  endeavours ;  but 


235 

i- 

to  give  life,  and  energy,  and  success  to  those  endea- 
vours, producing  such  results  as  divine  wisdom  has 
appointed. 

Sometimes  God  blesses  men,  by  directing  and 
giving  efficacy  to  their  endeavours,  beyond  their 
power  or  intention.  Still  they  are  the  means  of  their 
own  felicity.  The  apostles  \vere  called  to  high  sta- 
tions in  the  church,  while  sitting  in  their  office,  or 
mending  their  nets,  unconscious  of  any  approaching 
change,  not  aspiring  to  honour,  nor  expecting  new 
employments ;  yet  they  were  in  their  place,  in  the 
way  of  blessings.  David  was  called  home  from  the 
pasture,  where  he  was  doing  his  duty,  contented  with 
his  harp,  and  his  flock,  to  be  anointed  king  of  Israel. 
Joseph  was  led  through  a  dreary  path,  to  roll  in 
affluence,  decked  with  honours,  the  benefactor  of 
his  father's  house,  of  the  country,  and  the  church  of 
God. 

In  her  simplicity,  a  little  captive  maid  in  the  family 
of  Naaman,  said,  "  Would  God,  my  lord  were  with 
the  prophet,  that  is  in  Samaria,  for  he  would  recover 
him  of  his  leprosy."  Her  words  are  repeated;  a 
message  is  sent  to  the  king  of  Israel ;  the  military 
chieftain  repairs  to  the  prophet ;  he  is  healed  ;  he 
becomes  a  convert  to  the  true  faith,  and  the  glory  of 
Israel's  God  is  extended  into  Syria.  In  many  instan- 
ces of  divine  favours  which  I  have  mentioned,  great 
effects  result  from  common  or  trivial  causes.  Had  the 
Arabian  caravan  arrived  at  the  field  of  Dothan  only 
a  few  hours  sooner,  Joseph  would  not  have  been 
there  ;  had  it  come  a  few  hours  later,  he  might  not 
have  been  alive.  All  the  wonderful  consequences  of 


236 

his  agency  to  his  family,  to  Egypt,  and  the  world, 
seem  to  be  suspended  on  a  trivial,  contingent  event 

But  the  Spirit  of  God  more  generally  blesses  men 
according  to  their  manifest  diligence,  their  discretion, 
perseverance,  and  fidelity.  This  is  the  general  law  of 
divine  procedure,  that  every  one  receives  "  according 
to  his  works."  "  The  diligent  hand  maketh  rich." 
"  That  which  Joseph  did,  the  Lord  made  it  to  pros- 
per." "  What  a  man  soweth,  that  shall  he  reap." 
Every  man  assumes  the  complexion  of  his  own  char- 
acter, chooses  his  own  course,  carves  his  own  portion, 
secures  his  own  reward.  The  measure  of  our  sincer- 
ity, of  our  faithfulness,  and  wisdom,  is  the  general 
measure  of  our  success,  and  of  our  felicity.  In  those 
instances  where  the  sovereignty  of  God  seems  to 
exclude  not  only  all  merit,  but  all  worth  or  agency  of 
men,  it  may  possibly  be  found,  that  their  character, 
what  they  are,  and  what  they  do,  has  more  influence 
than  is  generally  supposed.  God  blesses  men,  by 
first  making  them  good  or  wise,  to  prepare  them  for 
subsequent  favours,  and  to  render  them  the  instru- 
ments of  their  own  felicities.  Joseph  has  been  men- 
tioned ;  but  after  all  the  interpositions  of  providence, 
and  the  displays  of  divine  sovereignty,  in  his  behalf, 
may  it  not  be  said,  that  the  conduct,  or  personal  worth 
of  the  man,  was  the  germ  of  his  flourishing  honours  ? 
Piety  was  the  basis  of  his  reputation  and  success. 
His  innocence  in  his  master's  house,  his  integrity  in 
prison,  secured  the  divine  favour,  and  the  inspiration 
of  wisdom.  Hence  his  capacity  of  explaining  mys- 
teries ;  hence  his  fame,  his  power,  his  riches,  his 
greatness. 


237 


REFLECTIONS. 

I.  From  the  subject  I  infer  the  folly  and  wicked- 
ness of  excusing  ourselves  from  any  particular  duty, 
merely  because  the  Holy  Spirit  has  not  excited  us  to 
the  performance. 

The  dependance  of  man  is  universal.  The  govern- 
ment of  God  is  universal.  If  you  excuse  yourself 
from  one  duty,  on  account  of  your  dependence,  you 
may  from  another,  and  from  all  duty.  If  you  justify 
yourself  on  this  principle,  for  not  repenting,  believing, 
or  "  making  yourself  a  new  heart,"  you  may,  with 
the  same  reason,  for  neglecting  to  labour,  to  speak 
the  truth,  or  to  perform  the  common  duties  of  human- 
ity. It  is  the  Spirit  of  God  instructs  and  inclines 
"the  ploughman  to  turn  the  furrows,  to  break  the 
clods,  and  cast  in  the  seed."  Can  the  slothful  man, 
then,  excuse  himself  for  suffering  his  vineyard  to  be 
"  overgrown  with  thorns,  and  nettles,  and  the  stone 
wall  to  be  broken  down  ?"  Neither  can  you,  for  your 
impenitence  and  unbelief.  To  cultivate  his  land  he 
needs  the  influence  of  the  Holy  Spirit,  as  really  as 
you.  He  is  as  dependent  as  you  are,  for  a  disposi- 
tion to  perform  his  duty.  If  dependence  be  an  excuse, 
the  slothful  man  is  as  innocent  as  you. 

The  dependence  of  man,  and  the  universal  agency 
of  God,  are  the  two  great  pillars  of  Revelation ;  they 
do  not  excuse  men  from  any  duty.  They  are  ac- 
countable for  all  their  conduct. 

II.  We  learn  why,  contrary  to  seeming  probability, 
and  general  expectation,  men  of  eminence  often  rise 
from  the  humble  walks  of  life. 


238 

Men  do  not  always  wait  for  wealth,  or  patronage, 
or  education,  to  raise  them  to  the  pinnacle  of  human 
glory  or  excellence.  Bezaleel,  the  eminent  artist, 
Amos  the  prophet,  Peter  the  apostle,  David  the  king, 
rose  from  the  obscure  paths  of  life  to  eminence  and 
fame.  Many  in  every  age  have  reason  to  exclaim,  with 
David,  "  Is  it  a  light  matter  in  your  eyes  to  be  son-in- 
law  to  a  king  ?  As  for  me,  I  am  a  man  of  humble 
condition,  and  not  entitled  to  honour.'^ 

Many  of  that  constellation  of  great  men,  who  are 
enlightening  the  present  age,  rose  to  their  present 
distinction,  without  patronage,  without  a  liberal  educa- 
tion, through  poverty,  and  toil,  and  distressing  discour- 
agements. Had  the  question  been  submitted  to  the 
votes  of  the  community,  some  other  individuals  would 
have  been  selected.  Reviews  and  critics  would 
gladly  have  assigned  the  wreath  of  honour  to  other 
heads ;  but  the  work  was  of  God  ;  he  chooses  whom 
he  will  to  honour.  Laborious  mechanics,  dwellers  in 
the  valley  of  obscurity,  strangers  to  science,  are 
illumined  by  the  Spirit  of  God,  are  raised  above  their 
fellows,  to  shine  as  stars  of  splendour,  while  many 
nobles  and  princes  are  forgotten  or  unknown. 

On  the  same  principle  the  success  of  the  gospel  is 
often  so  different  from  the  expectations  of  its  friends. 
Men  are  wont  to  expect  improvement  from  the 
gospel,  according  to  the  genius,  or  science,  the  fidelity, 
or  talents,  of  their  spiritual  guide  ;  but  these  gifts  may 
be  as  the  sun  shining  on  the  desert,  producing  no 
fruit ;  while  the  labours  of  an  ordinary  mind,  seem  to 

*  Septuagint. 


239      . 

enjoy  the  rain  and  dew  of  heaven,  turning  the  wil- 
derness into  a  garden  or  a  field,  which  the  Lord  has 
blessed.  These  are  the  Lord's  doings,  and  they  are 
marvellous  in  our  eyes. 

III.    We  learn  from  the  subject  not  to  be  proud,  or 
elated  with  prosperity. 

Success  often  renders  the  person  "  another  man." 
His  deportment,  his  opinions,  his  affections,  his  lan- 
guage, are  changed.  His  elevation  has  made  him 
dizzy  ;  he  is  intoxicated  with  self-complacency.  Is 
this  wise  or  rational  ?  Is  the  sick  man  proud  of  his 
hospital  ?  Will  the  inmates  of  the  alms-house  boast 
of  their  comfortable  apartments  ?  Why  then  do  men 
boast  of  their  genius,  their  talents,  or  acquirements  ? 
These  are  the  gift  of  God.  What  have  they  which 
they  have  not  received  ?  "  Shall  the  axe  boast  itself 
against  him  that  heweth  with  it  ?" 

To  cure  your  pride,  remember  that  in  the  midst  of 
your  prosperity,  you  are  still  dependent ;  your  bless- 
ings are  on  the  wing.  To  day  your  fields  are  prom- 
ising ;  tomorrow  comes  a  frost,  and  your  hopes  are 
gone.  As  your  orchards  this  morning,  covered  with 
blossoms,  delighting  the  eye,  and  perfuming  the  air, 
will  soon  lose  their  beauty,  the  flowers  fallen,  and 
scattered  by  the  winds,  so  your  felicities  of  health, 
and  friends,  possessions,  and  pleasures,  of  every  name, 
will  vanish  away,  to  return  no  more.  Is  here  reason 
for  pride  ? 

Will  you  boast  of  your  bounties,  \vhen  you  recol- 
lect that  the  same  favours  are  sometimes  granted  to 
the  most  worthless  of  the  human  family  ?  No  man 
knoweth  love  or  hatred,  by  his  worldly  circumstances. 


240 


Nabal  was  rich,  and  Haman  and  Herod  were  pow- 
erful. Absalom  by  the  charms  of  his  person,  and  his 
captivating  address,  stole  the  hearts  of  Israel.  He 
who  lifted  up  his  eyes  in  torment,  crying  for  a  drop 
of  water,  had  been  "clothed  in  purple  and  fine  linen, 
and  fared  sumptuously  every  day."  Have  you  not 
known  some  of  the  vilest  men,  as  rich,  as  distin- 
guished in  society,  as  prosperous,  as  you  are  ?  Where, 
then,  is  the  ground  for  pride  or  self-complacency  ? 
The  splendour  of  wealth,  the  friendship  of  the  world, 
the  pleasures  of  sense,  are  such  a  miserable  portion, 
that  God  often  confers  them, on  the  most  wicked  men. 
Your  highest  transports  of  success  establish  no  claim 
to  merit,  give  no  decisive  proof  of  the  divine  favour. 

As  a  further  remedy  for  pride  and  exultation,  con- 
sider how  inadequate  is  your  success  to  satisfy  your 
desires,  to  make  you  happy.  Who  is  so  rich,  as  not 
to  feel  a  painful  desire  for  greater  possessions  ? 
"  How  delightful  it  would  be,"  says  the  landholder, 
"  had  I  only  this  house,  or  that  field,  or  meadow,  or 
yonder  grove,  added  to  my  farm." 

What  prince  or  conqueror  does  not  thirst  for  more 
extensive  power  and  dominion  ?  Like  the  all-devour- 
ing grave,  the  heart  of  man  is  perpetually  crying 
"  Give,  give."  Earthly  good  is  not  adapted  to  the 
wants  of  an  immortal  mind.  Never  is  it  satisfied  with 
objects  of  sense  ;  they  leave  an  aching  void.  The 
soul  of  man,  though  fallen,  and  in  ruins,  like  a  fallen 
temple,  exhibits  the  tokens  of  her  former  elevation 
and  grandeur ;  she  turns  away  dissatisfied  with 
worldly  good.  As  the  ocean  is  not  filled  with  all  the 
rivers  of  the  world,  pouring  in  their  floods  from  gen- 


241 

eration  to  generation*  so  the  mind  of  man  is  not  satis- 
fied with  all  the  streams  of  worldly  prosperity.  They 
furnish  no  cause  for  pride  and  vain  glory. 

IV.  If  all  our  success  and  consolation  come  from 
God,  is  it  not  presumptuous  to  depend  on  ourselves, 
or  our  hopeful  means  of  success,  while  we  neglect 
God. 

Let  all  those,  who  confide  in  their  own  strength, 
remember  that  "  the  race  is  not  always  to  the  swift, 
nor  the  battle  to  the  strong,  nor  riches  to  men  of 
understanding.  "  Time  and  chance,"  or  rather  the 
providence  of  God,  governs  all.  The  weakest  army 
often  raises  the  shout  of  victory.  Ancient  and  modern 
days  are  replete  with  stories  of  this  sort.  Neglecting 
God,  you  neglect  Him  who  gives  power  and  efficacy 
to  your  own  efforts,  and  all  the  means  which  you 
employ.  The  resolution  is  marked  with  atheism, 
when,  without  reference  to  God,  you  say,  "  to  day,  or 
tomorrow,  I  will  go  into  such  a  city,  and  continue 
there  a  year,  and  buy  and  sell,  and  get  gain."  You 
know  not  what  will  be  on  the  morrow.  What  is  your 
life?  It  is  a  vapour. 

Every  devout  man  will  say,  "  If  the  Lord  will,  I 
shall  live,  and  do  this  or  that."  Every  thing  respect- 
ing the  future  is  uncertain,  any  further  than  W7e  can 
learn  the  divine  will.  If  you  can  find  a  promise,  if  you 
plead  the  promise,  and  believe  the  promise,  your  object 
is  sure.  But  while  you  neglect  God,  relying  on  your 
own  strength,  or  skill,  or  other  flattering  means,  your 
hopes  are  on  the  sand ;  your  confidence  is  vain  ;  dis- 
appointment is  at  the,  door.  Or  should  you  succeed, 
31 


242 

your  success  will  not  be  prosperity ;  it  may  involve 
you,  with  Joseph's  brethren,  in  remorse  and  shame. 

"  Delight  thyself  in  the  Lord,  and  he  will  give  thee 
the  desire  of  thine  heart." 

Hezekiah  exulted  with  vain  glory,  while  he  dis- 
played his  treasures  before  the  servants  of  the  king  of 
Babylon.  At  the  very  sight  they  probably  conceived 
the  idea  of  bearing  them  away  in  triumph,  While  the 
prophet  is  commanded  to  announce  to  him  the  sad 
tidings,  that  "  all  that  is  in  thine  house  shall  be  car- 
ried to  Babylon,  nothing  shall  be  left,  saith  the  Lord. 
Thy  sons  shall  be  captives  in  the  palaces  of  Babylon." 
Learn,  then,  to  acknowledge  God  in  all  thy  ways, 
and  he  will  direct  thy  paths.  He  will  give  success 
to  thine  affairs ;  not  by  might,  nor  by  power,  but  by 
the  Spirit  of  the  Lord. 


PROVERBS  xxii,  29. 

Seest  thou  a  man  diligent  in  his  business  ?  he  shall 
stand  before  kings ;  he  shall  not  stand  before  mean 
men. 

ACTION  is  every-where  manifest.  The  sun  is  turning 
on  his  axis ;  the  stars  are  moving  in  their  courses ; 
the  earth  is  revolving  in  its  orbit.  Winds  blow,— 
rivers  run, — oceans  roll.  Birds  are  on  the  wing ; 
cattle  rove  round  a  thousand  hills  ;  man  goeth  forth 
to  his  labours ;  angels  are  ascending  and  descending 
between  heaven  and  earth.  God  himself  works  ; — 
God  is  the  most  constant  and  powerful  Agent  in  the 
universe.  Though  perpetually  giving  life  and  activity 
to  his  creatures,  He  never  rests  nor  tires.  A  wakeful, 
active  spirit  pervades  his  works.  Were  a  planet  to 
stop  in  its  course,  it  would  destroy  or  derange  the 
system.  If  a  man  is  idle,  it  disturbs  the  moral  order 
around  him ;  a  train  is  laid  for  unnumbered  evils; 
Most  of  the  troubles  in  this  life ;  all  the  miseries  of 
the  life  to  come,  result  from  the  wrong  employment 
of  time. 


244 

* 

Though  at  the  commencement  of  his  course,  a  man 
may  labour  with  those,  or  be  employed  by  those,  who 
are  mean,  and  low,  and  base  ;  yet  being  diligent,  he 
will  rise  ;  he  will  be  distinguished  ;  he  will  leave  his 
murky  atmosphere,  his  former  associates ;  he  will 
mingle  in  better  society,  and  be  admitted  among  per- 
sons of  the  highest  standing.  A  diligent  man  will 
become  independent  and  respectable. 

The  bible,  and  those  sermons,  which  are  conform- 
able to  the  bible,  give  instructions  pertaining  to  this 
life,  as  well  as  that  to  come  ; — they  would  make  us 
good  here,  that  we  may  be  happy  hereafter.  It  is, 
therefore,  an  indispensable  duty  to  discuss  topics  like 
that  suggested  by  the  text ;  for  such  texts  are  parts  of 
holy  inspiration.  No  one  then  can  object,  lest  he 
should  manifest  an  ignorance  of  what  is  proper,  or  a 
pride  which  refuses  instruction.  The  subject  now 
selected,  is  as  really  inculcated  in  the  Old  and  New 
Testaments,  as  are  regeneration  or  the  divine  in- 
fluences. 

My  object  is  to  exhibit  some  of  the  reasons  for 
diligence. 

I.  The  make  and  character  of  body  and  mind  in- 
dicate that  they  were  formed  for  action.  If  man  were 
not  designed  for  action,  why  should  every  limb  and 
faculty  be  adapted  to  such  a  purpose  ?  If  you  enter 
the  shop  of  a  mechanic,  and  survey  his  tools,  his  axe, 
his  saw,  and  his  hammer,  do  you  not  conclude  they 
were  formed  for  use  ?  But  what  instrument  is  more 
adapted  for  use,  than  the  hands  of  man  ?  Not  an  im- 
plement of  the  artisan  is  so  ingeniously  contrived  for 


245 

labour.     All  the  limbs,  organs,  and  senses,  speak  the 
same  language. 

Is  not  the  mind  as  evidently  formed  for  action  and 
diligence  ?  Why  else  this  perpetual  inquisitiveness  of 
spirit, — this  restlessness  of  desire, — this  intensity  of 
passion, — this  glowing  ambition, — this  daring  enter- 
prise,— this  insatiable  thirst  for  wealth,  pleasure,  and 
fame  ?  Why  is  such  energy  of  power  given,  if  not  to 
be  exerted  ? 

Since  the  fall  of  man  labour  has  become  necessary. 
The  surly  earth  refuseth  sustenance  to  man,  unless 
she  be  corrected,  disciplined,  and  subdued.  Briars 
and  thorns,  serpents  and  tigers,  she  offers  for  your 
provision  : — but  these  must  be  destroyed  ;  wheat,  rye, 
and  barley  must  be  sown  ;  flocks  and  herds  must  be 
reared  ;  houses  and  barns  must  be  built ; — numerous 
labours  must  be  executed  if  man  would  live  in  this 
world.  In  China  it  is  a  maxim,  that  if  one  man  be 
idle,  some  man  must  suffer  for  food  and  clothing  ; 
because  the  country  will  barely  support  them  all,  if 
all  are  industrious.  This  may,  in  some  degree,  be 
applicable  to  all  countries. 

II.  Diligence  is  necessary  to  sustain  the  bodily  and 
mental  powers.  Give  a  man  wealth ;  let  him  recline 
on  the  sofa  of  pleasure ;  let  him  call  his  servants 
around  him  ;  let  him  indulge  in  every  luxury,  and 
avoid  every  exertion  'of  body  or  mind,  and  how  long 
will  his  faculties  remain  unimpaired  ?  How  long  will 
it  be  ere  his  sinews  will  be  unstrung,  his  muscles  re- 
laxed, his  nerves  shattered,  his  mind  gloomy  and  sad, 
his  health  gone,  and  a  thousand  miseries  shrouding 
every  prospect?  In  vain  do  nurses  and  physicians 


246 

minister  their  opiates  and  cordials  ;-~in  vain  they  ad- 
vise him  to  roll  in  the  carriage  of  pleasure.  The  light 
of  the  sun,  and  the  fair  face  of  nature,  no  longer 
animate  his  spirits ;  the  flowers,  and  gardens,  the  fields, 
and  harvests,  have  no  pleasures  for  him.  Such  is  the 
effect  of  idleness,  of  rest,  of  luxury.  So  necessary  is 
diligence. 

III.  By  diligence,  you  will  form  a  habit  of  labour, 
"Which  will  render  it  pleasant,  and  even  necessary  to 
your  comfort.  By  custom,  what  was  unpleasant  be- 
comes desirable  ;  what  was  painful  becomes  agree- 
able ;  what  was  odious  becomes  necessary.  However 
improbable  this  might,  at  first  view,  seem,  it  is  de- 
monstrated by  daily  experience,  and  the  known  laws 
of  the  human  mind.  By  custom,  labour  becomes 
pleasant,  promotive  of  our  comfort,  and  in  the  strong 
language  of  common  life,  a  second  nature.  The  man, 
who  in  boyhood  was  delighted  to  escape  from  his 
task,  to  frolick  in  the  field  and  sport  in  the  water,  is 
now  unmoved,  and  continues  cheerfully  at  his  labour, 
notwithstanding  all  the  parade  and  splendour  of  some 
great  festive  celebration.  The  child  often  considers 
his  book  and  his  school  the  greatest  afflictions,  and 
his  father  and  teacher  little  better  than  tyrants  for  re- 
quiring his  daily  task;  but  by  degrees,  frequently  by 
very  slow  degrees,  he  acquires  a  habit  of  reading  and 
study  ;  now  his  book  becomes  a  luxury,  and  the  priv- 
ilege of  mental  improvement  the  richest  felicity  of  his 
life.  This,  in  a  great  degree,  is  true  of  every  occu- 
pation and  pursuit.  Exertions  of  duty  are  satisfactory 
to  the  mind ;  they  are  recollected  with  self-compla- 
cency ;  they  swell  the  tide  of  our  happiness. 


247 

IV.  Inestimable  advantages  result  from  diligence. 
Compare  the  idle  and  the  diligent  man.  The  idler 
drags  himself  along  through  the  mire  of  poverty, 
chilled  by  the  neglect  of  his  friends,  torn  with  the 
briars  of  their  contempt.  Drowsiness  will  clothe  a 
man  in  rags  ;  his  poverty  and  want  shall  come  as  an 
armed  man.  The  diligent  hand  maketh  rich ;  he  that 
tilleth  his  land  shall  be  satisfied  with  bread  ;  in  all 
labour  is  profit. 

Look  round  the  land.  Who  are  the  rich  men,  the 
opulent  merchants,  the  great  landholders  ?  Who  are 
the  men  of  knowledge,  luminaries  of  church  and  state, 
the  guides  of  public  opinion  ?  Without  numerous  ex- 
ceptions, they  are  men,  who  a  few  years  since,  were 
not  worth  an  acre  of  ground.  Their  hands,  and  reso- 
lute hearts,  and  habits  of  diligence,  constituted  all 
their  wealth.  They  began  life  with  nothing.  They 
laboured,  they  studied,  they  persevered ; — they  were 
frugal  of  money,  frugal  of  time ; — they  were  industri- 
ous. They  did  not  run  to  listen  to  this  concert  of 
music,  nor  to  that  eloquent  advocate  at  the  bar.  Not 
all  the  pomp  and  noise  that  accompany  the  anniver- 
sary of  our  nation's  freedom,  could  draw  them  from 
their  shops,  their  fields,  their  studies.  When  invited 
to  some  neighbouring  auction  or  military  parade,  they 
would  severally  reply  ; — "  God  sent  me  into  the  world 
to  till  my  land, — me  to  tend  my  shop, — me  to  pursue 
my  studies.  I  have  no  concern  with  shows  and  par- 
ades." These  are  the  great  men, — these  are  the  rich 
men,  to  whom  the  idle  go  for  a  piece  of  bread.  Such 
men  acquire  reputation.  He,  who  is  diligent,  who  is 
faithful,  in  season,  and  out  of  season,  will  be  respect- 


248 

ed.  Even  while  yet  in  the  humble  walks  of  life,  he 
will  be  noticed  and  encouraged.  If  he  persevere,  with 
discretion,  he  will,  at  length,  associate  with  great 
men  ;  with  the  judges,  and  senators,  and  governours. 
of  the  land  : — I  mean,  if  providence  should  cast  him 
in  their  way. 

If  study  be  his  employment,  such  a  man  will  become 
distinguished  in  science.  He  will  be  enrolled  with 
the  luminaries  of  the  age.  His  name,  far  and  wide, 
will  become  familiar  as  a  household-word  ;  he  will  be 
a  guide  to  the  blind,  and  a  blessing  to  the  world ; 
while  his  fellow-student,  more  disposed  to  self-indul- 
gence, seldom  at  home,  and  never  at  his  books, 
withers  like  a  plant  scorched  by  the  sun,  lives  un- 
known, and  dies  unlamented. 

V.  These,  and  all  other  blessings,  give  us  the  higher 
satisfaction  for  being  procured  by  our  own  prudence 
and  industry.  When  a  man,  viewing  his  house  and 
land,  congratulates  himself,  is  not  his  a  justifiable  self- 
complacency.  "  These  are  the  fruit  of  my  labours, 
purchased  or  improved  by  the  sweat  of  my  brow,  by 
the  frugality  and  toil  to  which  I  have  submitted. 
These  fields,  these  trees,  bear  the  marks  of  my 
hands."  Is  not  here  a  peculiar  pleasure,  a  lively 
enjoyment,  unknown  to  the  sons  of  sloth  ? 

If  a  man  enjoy  a  good  name,  a  fair  reputation ;  if 
he  stand  among  the  nobles  of  the  land ;  if,  like  Job, 
he  be  honoured  as  he  passes  in  the  street ;  is  it  not 
a  reasonable  satisfaction  to  recollect  that  his  diligence 
in  affairs  has  procured  these  attentions?  His  reputa- 
tion and  honour  did  not  descend  from  his  father ; — 
thev  were  not  inherited  like  goods  and  chattels ; — but 


249 

are  the  fruits  of  discretion  and  fidelity  in  his  Calling. 
Is  he  not  reasonably  entitled  to  self-gratulation  ?  Is  it 
possible  for  him  to  suppress  the  consciousness  of  his 
own  agency,  in  the  acquisition  of  these  blessings  ?  Is 
it  desirable  ?  Would  it  be  right  ?  Honour  to  whom 
honour  is  due. 

VI.  Diligence  is  an  immense  security  against  sin 
and  vice.  The  idle  man  is  exposed  to  every  sin  and 
crime.  He  is  "  like  a  city  broken  down  and  without 
walls,"  exposed  to  every  enemy  at  home  and  abroad. 
So  irksome  and  dismal  is  idleness,  that  he  is  ready  to 
expose  his  innocence  in  any  adventure,  however  pre-  * 
sumptuous  ;  so  dull  and  melancholy  is  solitude,  that 
he  cheerfully  mingles  in  any  society,  however  base  or 
dangerous. 

Is  a  talent  given  him  to  be  used,  he  buries  it  in  the 
ground.  Is  Lazarus  at  his  gate,  covered  with  sores, 
and  dying  with  anguish, — he  is  faring  sumptuously, 
and  cannot  send  him  one  drop  of  his  cordials.  Sodom, 
wrapped  in  the  fires  of  heaven,  contained  no  spirit 
within  her  walls,  worse  than  licentious  idleness. 

Not  such  is  the  diligent  man.  He  has  no  time  for 
mischief.  He  has  no  time  to  spend  with  vain  associ- 
ates, or  to  learn  their  wicked  examples.  He  has  no 
time  for  scenes  of  prodigality  and  intemperance ;  no 
time  to  lie  in  wait  for  opportunity  and  temptation, — 
for  crime  and  vice.  He  is  unavoidably  regular  in  his 
habits.  He  has  an  appropriate  employment  for  every 
year,  every  day,  and  every  hour.  He  has  not  only 
business  for  every  hour,  but  an  hour  for  every  kind  of 
business.  He  enjoys  the  -present,  and,  with  satisfac- 
tion, anticipates  the  future,  because  the  employment 
32 


250 

and  the  time  are  happily  adjusted.  No  time  hangs 
heavily  on  his  hands  for  want  of  business.  No  busi- 
ness oppresses  him  for  want  of  time.  Here  is  little 
room  for  crime  or  temptation  to  enter. 

Nor  is  this  all  his  security.  Diligent  labour  tames 
the  spirit.  The  passions  of  the  idle  man  are  unman- 
ageable,— inflaming  every  lust,  and  exposing  him  to 
every  crime.  But  diligence  quiets  the  desires,  and 
restrains  impetuous  passions.  Look  at  the  man  of 
steady  diligence  : — is  he  not  sober,  temperate,  moral  ? 
Who  does  not  covet  his  security  from  vice  and 
crime  ? 

VII.  Diligence  urges  itself  upon  us,  as  being  neces- 
sary to  a  happy  and  useful  life,  in  any  employment  or 
profession.  Survey  your  acquaintance ;  inquire  of 
every  man  with  whom  you  converse  ,  recollect  every 
page  of  biography,  which  you  have  read,  and  then 
name  an  idle  man,  who  has  been  useful, — who  has 
eminently  answered  the  purposes  of  life.  When  did 
he  live  ?  What  valuable  service  did  he  render  to  man- 
kind ?  As  well  may  you  expect  the  Red  Sea  to  rise 
again  in  walls,  or  the  wilderness  of  Arabia  to  be  cov- 
ered with  manna,  as  to  look  for  idleness  and  useful- 
ness combined.  Without  a  miracle,  an  idle  man  must 
be  not  only  a  useless,  but  a  noxious,  member  of  society. 
Is  he  a  farmer?  Are  his  buildings  repaired,  his 
grounds  improved,  his  stone  walls  a  safe  defence  f 
Are  his  fields  early  planted,  his  harvests  seasonably 
gathered  ?  Are  his  children  well  furnished  with  cloth- 
ing and  books  ?  Are  they  distinguished  in  all  the 
schools  for  their  good  conduct,  and  progress  in  learn- 
ing ?  Who  ever  heard  of  such  a  useful,  idle  man  ? 


251 

Is  diligence  less  necessary  in  the  learned  profes- 
sions ?  Imagine  an  idle  advocate  at  the  bar.  After 
much  difficulty,  his  client  has  found  him,  though  not 
in  his  office.  Will  he  now  listen  with  patience  to  the 
tedious  detail  of  circumstances  ?  Will  he  understand 
the  nature  of  the  facts  ?  Will  he  perceive  on  what 
point  the  whole  question  rests  ?  Will  his  past  reading 
enable  him  to  give  proper  advice  ?  Will  he,  to  prevent 
all  possibility  of  mistake,  review  the  statutes  and  re- 
ports referring  to  the  case  ?  Will  he  prepare  himself 
for  the  trial,  so  as  to  be  master  of  the  subject,  of  the 
testimony,  and  the  law?  Will  he  speak  in  a  prompt 
manner,  in  a  finished  style,  with  pathos  and  elo- 
quence, carrying  conviction  to  the  minds  of  judges  and 
jurors  ?  Did  you  ever  know  an  idle  lawyer  to  acquit 
himself  in  this  manner?  The  advocate,  who  would 
ably  and  faithfully  discharge  his  duty,  must  be  deeply 
read  in  ancient  and  modern  law, — in  the  principles  of 
justice, — and  the  decisions  of  the  courts.  He  must 
be  a  diligent  man,  as  indeed  must  every  one  in  every 
occupation,  who  would  be  either  useful  or  distin- 
guished. 

Neither  can  these  persons  enjoy  the  rich  felicities  of 
their  profession,  without  persevering  industry.  If  the 
husbandman  be  industrious,  his  lands  will  be  produc- 
tive ;  his  produce  will  more  than  reward  his  toil ;  his 
harvests  will  be  the  jubilees  of  his  life ;  he  will  have 
food  for  his  household,  with  a  surplus  to  meet  the  de- 
mands of  charity,  of  religion,  and  government.  His 
heart  expands  with  gratitude  and  joy  ;  he  walks  erect 
among  his  neighbours  ;  courts  and  jails,  and  winter's 
frosts,  have  no  terrours  for  him.  He  has  enough,  and 


252 

owes  no  man  any  thing  but  love.  Is  he  not  a  happy 
man  ? 

How  blest  is  the  physician.  He  has  quieted  rest- 
less fevers, — stopped  the  progress  of  wasting  con- 
sumptions,— healed  broken  bones, — poured  in  light, 
and  vision,  where  darkness  had  shrouded  the  eye, 
and  hidden  the  beauty  of  the  world.  He  has  restored 
children  to  their  trembling  parents ;  he  has  rescued 
husband  and  wife  from  the  opening, grave.  Does 
not  the  physician's  heart  bound  with  joy  ?  Does  he 
not  liberally  share  in  the  blessings,  which  he  confers 
on  others  ? 

The  advocate  at  the  bar  sees  the  oppression  of  the 
widow  and  fatherless  ;  he  sees  the  fraudulent  man 
assail  the  simple  and  unwary,  alike  unconscious  of 
blame,  and  unprepared  for  defence  ;  or  he  sees  one 
accused  of  a  capital  crime,  his  life  trembling  in  the 
balance,  and  death  threatening  him  in  its  most  terrific 
form.  Convinced  of  their  innocence,  he  becomes  to 
such  an  angel  of  deliverance.  The  law  and  the  evi- 
dence are  familiar  to  his  mind.  He  rises  with  the 
irresistible  power  of  truth  ;  with  luminous  eloquence, 
dispels  the  mists  of  errour  and  delusion ;  he  arrests 
the  danger  ;  he  relieves  the  victims.  His  elaborate 
investigation  triumphs  over  falsehood,  and  deception, 
and  circumstances  artfully  or  dangerously  combined. 
Is  he  not  in  the  course  of  rational  and  elevated 
felicity  ? 

The  minister  of  religion  reclaims  the  wandering, 
instructs  the  ignorant,  awakens  the  careless,  and 
sometimes  saves  those,  who  were  lost.  He  is  the 
servant  of  God,  to  prepare  sons  and  daughters  for 


253 

glory.  He  loves  them  as  his  children.  They  respect 
him  as  a  friend  and  father.  They  are  his  joy  and 
crown  of  rejoicing.  Is  he  not  a  happy  man  ? 

But  all  these  men,  to  reap  the  comforts  of  their  vari- 
ous callings,  must  be  faithful,  must  be  diligent,  must 
work  while  the  day  lasts,  doing  their  duty  with  all 
their  might.  In  season,  and  out  of  season,  they  must 
be  seen  in  their  fields,  or  in  the  courts,  among  their 
patients  and  their  people,  not  avoiding  but  watching 
for  opportunities  of  useful  labour, — enjoying  their 
habits  of  persevering  diligence.  To  such  pleasures 
the  idle  are  strangers.  They  are  not  accustomed  to 
eminent  success.  They  have  no  occasion  to  congrat- 
ulate themselves,  or  to  receive  the  thanks  of  others. 
They  never  triumph  in  the  raptures  of  holy  benevo- 
lence. 

Indeed  is  it  possible  for  the  idle  man  to  be  a  repu- 
table Christian, — to  be  a  good  man  ?  Are  not  a  thou- 
sand duties  perpetually  calling  him  to  occupy  every 
hour, — to  employ  all  his  powers?  If  he  disregard 
these  calls  of  duty,  can  he  be  considered  good  ?  Can 
that  man  find  time  for  sloth,  who  cultivates  his  mental 
powers, — seeks  for  wisdom  as  for  hidden  treasure, 
and  diligently  makes  his  calling  and  election  sure; 
who  duly  regards  his  worldly  interest,  takes  care  of 
his  household,  and  lays  up  for  his  children  ;  who  an- 
swers the  cries  of  humanity  and  charity,  visits  the 
sick,  feeds  the  hungry,  and  clothes  the  naked  ?  <, 

VIII.  Without  diligence,  it  is  not  possible  to  enjoy 
peace  of  mind,  or  the  approbation  of  our  own  con- 
science. These  are  essential  to  rational  enjoyment. 
An  idle  man,  therefore,  cannot  be  happy.  Happiness 


264 

arises  from  the  contemplation  of  something,  which  is 
desirable  and  pleasant ;  something  which  we  approve, 
and  love.  But  how  little  that  is  pleasant  or  lovely 
does  the  idle  man  find  in  his  temper  or  conduct.  What 
does  he  do  to  command  his  own  respect  ?  Unless  his 
whole  soul  were  in  disorder,  how  could  he  love  him- 
self? Suppose  he  undertakes  to  analyze  his  own  con- 
duct— to  extract  something  that  may  promote  his  self- 
esteem  ;  What  will  be  the  result  ?  Listen  to  his  con- 
siderate soliloquy.  "  My  parents  were  kind,  and  dis- 
posed to  render  me  all  reasonable  assistance ;  they 
gave  me  such  advantages  for  education,  as  their  cir- 
cumstances and  my  talents  rendered  proper ;  but  my 
improvement  was  by  no  means  answerable.  I  had 
some  property,  but  that,  from  my  want  of  judgment, 
or  some  other  cause,  has  melted  away,  and  now  I 
"  have  poverty  enough."  My  friends  were  kind  and 
respectful, — but  they  seem  to  have  deserted  me.  My 
morals  were  pure,  but  now  they  are  tarnished  and  sus- 
pected. My  hopes  were  high  and  flattering,  but  now 
I  almost  despair.  Many  of  my  companions  have 
become  eminent  and  happy ;  I  am  obscure  and  mis- 
erable." Such  are  the  reflections  of  the  idle  man. 
What  ground  has  he  for  self-approbation?  Can  he 
enjoy  a  quiet  conscience  ?  If  that  monitor  be  not  dead, 
must  it  not  be  armed  with  a  lash  of  scorpions  ?  Is  it 
not  his  perpetual  tormentor  ? 

Look  now  for  a  moment  at  the  man  of  industrious 
habits.  His  parents,  perhaps,  were  poor ;  his  oppor- 
tunities for  education  few  and  unfavourable  ;  but  his 
uncommon  application  enabled  him  to  surpass  his 
fellows.  Beginning  his  course  with  nothing  but  his 


255 

/v4 

hands  and  a  sturdy  resolution,  he  has  acquired  a 
decent  competence  ;  he  has  been  enabled  to  relieve 
the  poorj  to  assist  his  aged  parents,  and  to  aid  the 
great  cause  of  general  benevolence.  From  the  darkest 
obscurity,  he  has  risen  into  notice,  and  public  estima- 
tion. His  children  rise  up  and  call  him  blessed  ; 
and  well  they  may,  for  they  have  received  the  best 
education,  and  enjoy  the  fairest  prospects.  Are 
not  here  streams  of  comfort,  solid  pillars  of  joyful 
hope,  just  reasons  for  peace  of  mind,  and  a  quiet  con- 
science ?  Is  he  not  abundantly  rewarded  for  his  sober 
diligence,  his  labours,  and  privations  ? 

In  one  word,  idleness  destroys  time,  —  time,  that 
precious  gift  of  heaven  to  man  ;  time,  by  which  we 
become  wise,  enlarge  our  possessions,  increase  in  favour 
with  God  and  man,  secure  pleasure  here,  and  glory 
in  the  world  to  come.  Time  is  "  the  stuff"  of  which 
life  is  made.  By  the  right  use  of  which,  we  virtually 
prolong  life,  multiply  our  days,  live  more  than  other 
men.  Idleness  contracts  the  narrow  limits  of  life, 
shortens  our  days,  quickens  the  march  of  time, 
hastens  on  the  hearse  and  the  funeral  procession, 
which  conduct  us  to  the  dismal  cavern  of  the  grave. 

Sloth  is  death  advancing,  weakening  the  intellect, 
depraving  the  heart,  diffusing  a  fatal  palsy  over  body 
and  soul.  The  child  of  sloth  is  like  a  meagre  shrub 
in  the  burning  sand,  without  vigour,  beauty,  or  fruit. 
The  man  of  industry  may  be  compared  to  a  cedar  of 
Lebanon,  rising  in  grandeur,  nourished  by  the  soil, 
the  atmosphere,  and  the  showers  of  heaven,  and 
extending  far  and  wide  its  salutary  and  protecting 
shade. 


256 


REFLECTIONS. 

I.  No  eminence,  or  distinction  of  circumstances 
will  excuse  men  from  diligence  and  care.  Some  per- 
sons idly  imagine  that  the  rich,  and  those  who  are 
elevated  to  office,  and  perhaps  men  in  the  learned 
professions,  may  rest  from  their  labours,  and  in- 
dulge their  ease.  The  idea  is  unfounded  and  delu- 
sive. Distinction  in  wealth,  honour,  or  knowledge, 
so  far  from  allowing  indulgence,  imposes  new  obliga- 
tions to  diligence  and  care.  I  do  not  say  that  all  are 
bound  to  labour  in  the  same  manner,  but  that  no 
elevation  will  give  countenance  to  sloth.  Office  and 
eminence  are  new  calls  to  fidelity  and  labour. 
Riches  are  as  the  lever  and  pulley  in  mechanics  ;  they 
give  immense  additional  power  to  do  good,  to  benefit 
men,  to  honour  God,  and  they  demand  correspondingly 
greater  exertions.  Knowledge  to  the  student  is  like 
a  sure  guide  and  a  smooth  path  to  the  traveller.  He 
hastens  on  with  new  ardour  and  success.  The  greater 
his  present  attainments,  the  more  he  feels  to  be  re- 
quired of  him.  Abundance  of  time,  or  of  possessions, 
instead  of  giving  license  to  dissipation  and  prodigality, 
raises  the  demand  for  economy  and  care.  Diligence 
itself  is  not  more  necessary.  Of  two  men,  whose 
privileges,  whose  industry,  whose  acquirements  are 
equal,  one  may  retain  ten-fold,  or  a  hundred-fold, 
more  than  the  other.  What  is  the  portion  of  the  prod- 
igal son,  however  opulent  his  father  ?  What  are  the 
most  extensive  acquisitions,  unless  when  used  with 
wisdom  and  economy  ? 


257 

II.  We  see  how  greatly  idle  men  miscalculate  the 
chances  of  human  happiness.  They  intend  to  sup- 
plant their  neighbours ;  to  secure  a  larger  share  of 
enjoyment.  They  design  a  stolen  march,  and  con- 
gratulate themselves  on  their  superiour  foresight.  In- 
dulging themselves  in  the  shades  of  rest,  on  the  couch 
of  slumber,  and  at  the  table  of  luxury,  they  point  the 
finger  of  derision  at  their  friends,  plodding,  and  toiling, 
weary,  and  faint,  with  their  unremitted  labour.  They 
congratulate  themselves  as  forestallers  and  monopo- 
lizers, in  the  market  of  happiness.  They  believe 
themselves  wise  calculators;  but  when  the  result  is 
produced,  they  are  found  to  be  miserable  proficients 
in  the  arithmetic  of  human  comfort. 

I  went  by  the  field  of  the  slothful,  and  by  the  vine- 
yard of  the  man  void  of  understanding,  and  lo,  it  was 
all  grown  over  with  thorns :  nettles  had  covered  the 
ground,  and  the  stone  wall  was  broken  down :  his 
house  was  marked  with  decay,  and  his  children  were 
crying  for  bread.  Yet  I  heard  the  wretch  exclaim, 
"  A  little  more  sleep,  a  little  more  slumber ;  a  little 
more  folding  of  the  hands  to  sleep."  Surely,  said  I, 
this  is  the  dwelling  of  misery  and  despair.  Such  is 
the  idle  husbandman. 

Look  at  the  idle  physician.  He  is  roving  any 
where,  and  listening  anywhere,  rather  than  with  his 
patients.  He  moves  about  without  system  or  energy. 
His  visits  are  tardily  made,  and  unnecessarily  pro- 
tracted. Most  of  the  little  he  had  once  learned,  is 
forgotten.  A  few  prescriptions  answer  for  all  cases. 
Palsy,  and  fever,  spasm,  and  consumption,  are  encoun- 
tered with  similar  remedies,  while  his  patients,  silent 
33 


258 

in  their  tombs,  tell  no  tales,  report  no  deceptions. 
He  is  forsaken  by  the  prudent  and  well-informed,  he 
preys  on  the  poor  and  the  ignorant.  Is  he  not  a  stran- 
ger to  true  enjoyment,  and  rational  felicity  ? 

To  be  impartial,  must  I  draw  an  idle  pastor  ?  The 
species  are  various.  The  conceited  man,  always  pre- 
pared, and  the  enthusiast,  waiting  for  inspiration,  may 
be  their  own  painters.  A  better  class  will  give  us 
performances,  prepared  without  the  research  of  reading, 
or  the  labour  of  thought,  unedifying  as  the  effusions 
of  enthusiasm,  and  even  less  interesting. — I  dare  not 
proceed.  The  effects  of  this  idleness  are  not  doubtful. 
The  people  generally  become  uninterested  in  what  is 
said  or  done ;  they  neglect  public  worship ;  vacant 
seats  are  numerous.  Those  who  resort  to  the  house 
of  God,  are  careless  and  indifferent,  wrapped  in  slum- 
ber, or  sending  their  thoughts  to  the  ends  of  the  earth. 
New  opinions  are  adopted ;  sects  and  divisions  in- 
crease ;  people  have  itching  ears.  The  rest  need  not 
be  told. 

Such  are  not  the  effects  of  diligent  and  impressive 
instruction.  This  will  rouse  the  attention  ;  this  will 
lead  men  to  inquire  and  understand ;  their  hostile 
opinions  are  harmonized  ;  their  divisions  are  healed. 
For  want  of  this  faithful  diligence,  how  many  pastors 
have  ruined  themselves  and  families,  and  scattered  their 
flocks.  Who  can  number  the  woes  of  idleness  in  public 
and  private  life  ?  They  darken  they  air,  from  the 
valley,  to  the  mountain  top  ;  they  spread  misery,  from 
the  child  in  the  factory,  to  the  prince  on  his  throne. 

III.  How  necessary  are  discretion  and  goodness, 
to  direct  the  hand  of  diligence  to  suitable  objects, 


259 

and  in  a  right  spirit.  As  cunning  is  not  wisdom,  but 
essentially  different,  so  there  may  be  persevering  ac- 
tivity, which  does  not  deserve  the  laudable  name  of 
diligence  : — there  may  be  labour  which  is  not  com- ' 
mendable.  We  may  be  habitually  active  and  restless 
in  our  exertions,  and  yet  render  no  benefit  to  others, 
obtain  no  good  ourselves,  and  in  fact,  be  actuated  by 
no  praiseworthy  motives.  Such  labours  may  be 
prompted  by  the  worst  passions,  and  may  produce 
much  mischief.  Some  of  the  most  malignant  and 
injurious  animals  are  among  the  most  active.  Absa- 
lom and  Judas  were  active,  enterprising,  and  bold  ; 
but  for  want  of  discretion  and  of  goodness,  their  exer- 
tions were  baleful  to  others,  and  fatal  to  themselves. 
Others,  though  harmless  in  their  intentions,  for  want 
of  judgment,  produce  little  good.  Some  persons  are 
ever  learning,  yet  never  come  to  the  knowledge  of 
the  truth ;  so  others  are  perpetually  active,  without 
accomplishing  much  that  is  valuable  for  themselves  or 
others. 

Wisdom  is  necessary  to  direct  the  active  exertions 
of  man,  in  order  that  he  should  live  usefully  and 
happily.  To  this  end,  he  must  know  himself, 
his  powers,  passions,  and  attainments.  He  must 
ascertain  his  capacity  for  the  various  employments 
around  him,  as  well  as  their  relative  importance,  and 
select  and  pursue  them  with  a  zeal  excited  and 
guided  by  knowledge.  A  failure  here  is  a  common 
cause  of  the  disappointments,  the  perplexities,  and 
the  miseries  of  men.  They  bestow  on  trifles  the 
labour  and  time,  which  are  due  only  to  things  of 
high  importance.  Things  of  real  consequence  are 


260 

treated  as  trifles.  Personal  accomplishments  arc 
preferred  to  intellectual  attainments;  treasures  in 
heaven  are  sacrificed  for  the  fleeting  treasures  of  earth ; 
the  applause  of  man  is  dearer  to  the  heart,  than  the 
honour  which  cometh  from  God. 

Here  it.  may  be  distinctly  noticed,  that  the  favour 
and  mercy  of  God  are  not  promised  to  passive  slumber, 
to  slothful  quietism  ;  but  to  diligence  in  religious  in- 
quiry:— "then  shall  ye  know,  if  ye  follow  on  to  know." 
Mercy  is  promised  to  those  who  seek  the  Lord ;  to 
those  who  work  out  their  salvation  ;  to  those  who  give 
all  diligence  to  make  their  calling  and  election  sure. 
If  in  all  things  we  are  bound  to  be  diligent,  how 
pressing  our  obligation  to  be  so  in  the  concerns  of 
eternity ; — if  it  is  our  indispensable  duty  to  be  useful 
in  this  life,  how  much  more  should  we  prepare  to 
serve  God  forever ;  if  we  should  labour  for  the  bless- 
ings of  time,  for  the  pleasures  which  cannot  satisfy 
the  heart,  can  we,  with  impunity,  neglect  the  joys 
of  heaven,  the  glories  which  fill  the  soul  ?  Scripture 
not  only  calls  upon  us  to  be  diligent,  to  labour,  that 
we  may  eat  our  own  bread,  and  provide  for  our  own 
families;  but  it  also  calls  upon  us  to  seek  first  the 
kingdom  of  God  ;  to  prefer  .this  object  before  all 
other  things.  Salvation  is  the  great  design  of  life. 
Generally  some  appropriate  course  of  duty  in  some 
particular  calling  is  to  be  pursued.  The  more  faith- 
ful and  disinterested  you  are  in  this,  the  purer  may  be 
your  religion,  the  higher  you  may  rise  in  the  divine 
favour ;  the  more  sure  is  your  salvation.  Being  faith- 
ful over  a  few  things,  you  will  be  made  ruler  over 
many  things,  and  will  enter  into  the  joy  of  your  Lord. 


261 

From  this  stated  calling,  nothing  should  divert  you. 
Amusements,  avocations,  other  labours,  are  to  be  pur- 
sued no  farther  than  they  promote  this  main  employ- 
ment, this  grand  object  of  life.  It  is  not  enough  to 
be  busy  here  and  there ;  it  is  not  enough  to  be  labo- 
rious, unless  your  labour  be  such  as  God  requires,  and 
your  motive  be  obedience  to  his  commands.  Can 
you  expect  him  to  reward  or  approve  your  zeal  and 
toils  to  gratify  yourself,  your  thirst  for  wealth,  your 
love  of  the  world  ?  Can  you  ask  him  to  be  pleased 
with  your  bustling  activity,  when  its  sole  object  is  to 
gratify  your  own  ambition,  and  love  of  fame  ?  Can 
you  promise  yourself  the  divine  approbation,  merely 
because  you  have  been  attentive  and  diligent  to  secure 
the  riches  of  this  world,  the  pleasures  of  this  life,  the 
gratifications  of  sense  ?  Is  this  zeal  for  earthly  good, 
this  desire  for  self-indulgence,  this  unwearied  chase 
of  phantoms,  the  pure  diligence,  the  elevated  pursuit, 
required  by  reason  and  scripture  ?  Is  it  a  faithful 
use  of  talents,  is  it  a  suitable  return  for  divine  bless- 
ings ?  Or  is  it  groveling  selfishness,  the  wisdom  of 
this  world,  the  essence  of  depravity,  and  rebellion 
against  heaven? 

Pursued  with  such  a  spirit,  this  diligence,  and  these 
labours  become  impediments  in  the  great  object  of 
life,  the  work  of  salvation.  They  leave  no  room  for 
meditation,  for  prayer,  and  other  essential  duties  of 
the  Christian  course.  They  afford  no  just  reason  for 
comfort  or  hope,  but  only  for  grief,  humiliation,  and 
terrour.  Although  we  display  the  activity  of  apostles, 
and  endure  the  sufferings  of  martyrs,  while  destitute 
of  the  love  and  fear  of  God,  he  ranks  us  among  his 


262 

enemies.  To  imagine  that  God  will  reward  your 
intemperate  self-love  and  ambition,  with  the  enter- 
prise, care,  and  toil,  which  they  produce,  is  to  forget 
that  He  looks  at  the  heart,  that  without  faith  it  is 
impossible  to  please  Him,  that  without  holiness,  no 
man  shall  see  the  Lord. 

You  are  distinguished  among  men  of  business;  but 
are  you  known  in  the  dwellings  of  sorrow  and  distress  ? 
You  are  envied  for  your  restless  ardour,  and  eminent 
success  in  your  various  pursuits ;  but  are  you  an  exam- 
ple of  believers,  a  disciple  of  Jesus,  a  pillar  of  his 
church  ?  Your  name  may  live,  when  your  body 
sleeps  in  dust,  but  are  you  written  in  the  book  of  life  ? 

Commune  with  your  own  heart,  ponder  the  paths 
of  your  feet,  watch,  and  be  sober,  fear  God,  and  keep 
his  commandments ; — then  may  you  eat  your  bread 
with  joy,  and  drink  your  wine  with  a  cheerful  heart, 
for  God  accepteth  your  work,  and  will  place  you 
among  the  kings  of  the  earth. 


JOHN  iii,  14,  15. 

But  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
so  must  the  Son  of  man  be  lifted  up,  that  whosoever 
believeth  on  him  may  not  perish,  but  have  everlast- 
ing life. 

IN  the  infancy  of  the  world,  God  instructed  man  by 
signs,  which  were  addressed  to  his  senses.  A  flaming 
sword,  a  dying  victim  with  its  streaming  blood,  and 
the  smoking  altar,  were  the  first  teachers  of  our  race. 
Afterwards,  when  divine  instruction  assumed  a  more 
systematic  form,  and  the  art  of  writing  was  employed 
to  give  more  distinct  information,  still  material  objects 
Were  often  employed  to  enforce  doctrines  or  duties, 
which  were  rational  and  spiritual.  Reference  was 
had  to  persons,  to  things,  or  events,  which  were 
emblems  or  symbols  of  such  religious  truths,  as  were 
not  readily  received  by  minds,  not  enriched  by  moral 
or  intellectual  culture.  In  this  manner,  evangelical 
truth  is  often  presented  in  the  Old  Testament.  In- 
deed, the  Old  Testament  is  the  gospel,  revealed  very 


264 

much  in  sensible  signs,  types,  and  bold  figures  of 
speech.  The  sacrifice  of  a  lamb  represented  "the 
propitiation  to  be  made  for  the  sins  of  the  world." 
The  scape-goat  was  an  emblem  of  Him,  who  has 
since  "  borne  our  sins  in  his  own  bod)7  on  the  tree." 
The  brazen  serpent  was  a  wonderful  representation  of 
the  Saviour,  raised  on  the  cross  of  Calvary.  The 
mode  of  his  death  seems  to  have  been  a  circumstance 
of  importance.  "If  Ibe  lifted  up,  I  will  draw  all 
men  unto  me."  "  As  Moses  lifted  up  the  serpent  in 
the  wilderness ;  so  must  the  Son  of  man  be  lifted  up." 
Although  a  Jew,  he  must  stand  at  a  Roman  tribunal, 
indicted  for  an  offence,  not  cognizable  by  their  laws, 
and  be  condemned  to  an  ignominious  punishment, 
unknown  to  the  courts  of  his  own  nation.  So  sur- 
prising was  the  mode  of  the  Saviour's  death. 

To  illustrate  the  coincidence  of  the  symbol  in  the 
text  with  the  death  of  Christ,  is  my  present  design. 

I.  As  the  brazen  serpent  was  not  raised  nor  pro- 
posed, till  the  people  were  bitten  and  dying  ;  so  the 
Saviour  was  not  crucified  nor  promised,  till  man  had 
sinned,  and  was  perishing. 

God  did  not  say  to  Mose's,  "  Make  thee  a  fiery  ser- 
pent, and  set  it  upon  a  pole,"  till  "  the  fiery  serpents 
had  bitten  the  people,"  and  much  people  of  Israel  had 
died."  Their  distress  was  overwhelming,  before  any 
remedy  was  provided,  before  any  relief  was  suggest- 
ed. In  such  a  crisis  of  misery,  when  the  tribes  were 
distracted  with  terrour ;  when  the  serpents  filled  the 
air ;  when  their  poison  was  scattering  death  through 
the  desert ; — was  the  splendid  symbol  of  mercy  raised 
on  the  banner  of  Israel. 


265 

Such  was  the  state  of  the  human  family  before  a 
Saviour  was  announced.  They  had  sinned ;  they 
had  fled  ;  they  had  hidden  themselves  among  the 
trees  of  the  garden.  Guilty,  trembling,  despairing, 
they  heard  the  well  known  steps,  and  the  endearing 
voice  of  their  Creator ;  "  Adam,  where  art  thou  ?" 
4  Where  art  thou,  my  son,  my  beloved  children  ?  Do 
you  fly  from  your  father's  love  ?  Do  you  conceal 
yourselves  from  my  parental  eye?  Do  you  call  in 
question  my  compassion  and  tenderness  ?  Do  not  de- 
spair ;  do  not  hide  yourselves  among  the  trees  ;  re- 
turn to  your  Father's  love ;  the  Seed  of  the  woman 
shall  bruise  the  serpent's  head ;  a  star  shall  rise,  to 
guide  you  to  bliss ;  the  sun  of  righteousness  shall  dis- 
pel your  darkness,  and  cover  you  with  light  and 
glory.' 

II.  As  the  serpent  was  raised  in  view  of  the  camp  ; 
so  must  Jesus  Christ  be  revealed,  or  made  manifest,  to 
those  whom  he  saves. 

Had  some  intervening  object  obstructed  the  view ; 
or  had  the  distance  been  so  great,  as  to  render  the 
emblem  of  mercy  invisible,  its  virtues  had  been  lost, 
its  healing  powers  had  never  been  known  ;  the  peo- 
ple must  have  perished.  Had  the  serpent  been  made ; 
had  the  metal  been  polished,  and  rendered  dazzling  as 
the  sun  ;  had  the  construction  been  perfect,  so  as  to 
represent  life,  and  breath,  and  motion  ;  yet  if  it  had 
not  been  made  visible ;  if  it  had  not  been  raised  in 
sight  of  the  perishing  tribes,  they  had  not  been  healed. 

So  in  order  to  save  perishing  sinners,  Jesus  Christ 
must  be  made  known ;  he  must  be  revealed,  and  pro^ 
claimed.  This  gives  to  every  missionary  exertion  in- 
34 


266 

finite  importance.  We  do  not  say  how  little  knowledge 
of  Jesus  Christ  may  secure  the  salvation  of  the  sinner  ; 
but  some  manifestation  seems  to  be  necessary.  Why 
else,  according  to  Scripture,  must  "  this  gospel  of  the 
kingdom  be  preached  in  all  the  world  ?"  "  How  shall 
they  believe  in  him,  of  whom  they  have  not  heard  ?" 
Therefore,  the  Apostles  must  "  teach  all  nations." 
This  perfectly  accords  with  reason,  with  fact,  or  ex- 
perience in  all  other  cases.  Is  the  desert  of  Africa,  or 
the  wilderness  of  Arabia,  made  fertile,  or  sprinkled 
with  blossoms,  by  the  clouds  and  showers  of  Canaan, 
which  never  extend  to  their  borders,  to  cool  their 
burning  atmosphere,  to  cheer  their  desolation,  with  the 
sound  of  rain  ?  Does  the  apostolic  preacher,  announc- 
ing life  and  salvation,  instruct  or  comfort  that  portion 
of  the  congregation,  who  do  not  hear  his  voice  ?  Is  the 
ear  delighted  with  music,  which  it  never  hears  ;  or 
the  eye  with  beauty,  which  it  never  sees  ?  Is  the 
thirsty  traveller  refreshed  with  the  fountain,  of  which 
he  never  drinks,  or  is  the  hungry  man  satisfied  with 
the  banquet,  which  has  never  been  offered  him  ?  Can 
a  man  believe  and  be  saved  by  a  Redeemer,  who  has 
never  been  announced  to  him  ?  Can  revelation  en- 
lighten those,  whom  it  doth  not  reach,  or  guide  those, 
whom  it  doth  not  enlighten  ?  The  sun  does  not  benefit 
those,  who  are  enclosed  in  dungeons  ;  neither  does 
the  Saviour  comfort  or  deliver  those,  who  are  not 
illumined  by  his  revelation.  Where  the  precepts  of 
Jesus  are  not  known,  can  they  direct  the  conduct, 
control  the  passions,  or  guide  the  soul  to  glory? 
Where  his  promises  are  unknown,  can  they  dispense 
holy  zeal,  or  consolation,  or  hope  ?  He  that  never 


267 

heard  the  promise  of  acceptance  with  God,  how  can 
he  obtain  encouragement  to  seek  the  divine  mercy  ? 
He  who  never  heard  the  promise  of  the  Holy  Spirit, 
how  can  he  cherish,  or  pray  for  his  divine  operations  ? 
With  those  to  whom  heaven  has  not  been  revealed, 
can  it  be  an  object  of  pursuit  or  desire  ?  What  can 
rouse  men  to  flee  from  the  wrath  to  come,  but  know- 
ing the  terrours  of  the  Lord  ?  That  men  may  believe 
and  be  saved,  Jesus  Christ  must  be  made  known  to 
them. 

III.  As  looking  to  the  serpent  was  necessary  to  the 
healing  of  the  Israelites ;  so  looking  to  Jesus,  or  be- 
lieving in  him,  is  necessary  to  salvation. 

"  And  it  shall  come  to  pass,  that  every  one  that  is 
bitten,  when  he  looketh  upon  it,  shall  live."  To  turn 
an  eye,  to  look,  and  see  the  serpent,  was  necessary. 
A  voluntary  act  of  the  patient  was  indispensable. 
Although  the  wounded  Israelite  was  near  ;  although 
he  stood  under  the  healing  banner ;  although  he 
handled  this  symbol  of  life  ;  although  he  raised  it  up 
himself  for  others  to  see  and  be  healed  ;  none  of  these" 
things  would  restore  him,  unless  he  looked  himself. 
The  rays  from  the  dazzling  object,  falling  on  his 
passive  organs  of  sight,  would  not  heal  his  wounds. 
He  must  look. 

So  an  active  faith  is  necessary,  that  we  may  be 
healed  of  our  spiritual  wounds.  Without  faith  it  is 
impossible  to  please  God.  To  enjoy  his  redemption, 
sinners  must  look  to  Jesus  Christ.  Wherever  his  gos- 
pel is  proposed  to  men,  they  are  called  to  action,  to 
believe.  A  passive  spirit,  a  spirit  of  slumber,  is  the 
spirit  of  moral  death.  Therefore,  men  are  called 


268 

upon  to  look  to  the  Saviour;  to  seek  him,  to  put  on 
the  Lord  Jesus  Christ.  "  The  Son  of  man  must  be 
lifted  up,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  eternal  life." 

IV.  As  the  wounded  Israelites  had  no  other  means 
of  recovery,  but  the  brazen  serpent ;  so  sinners  have 
no  other  means  of  salvation,  but  Jesus  Christ. 

No  record  shows  that  any,  or  all  the  physicians  of 
Israel  could  heal  one  person.  All  the  spices  of  Arabia 
were  useless ;  all  the  miraculous  waters  of  Horeb's 
rock  would  not  extinguish  the  fire  of  the  poison. 
Vain  were  prayers ;  vain  were  all  human  means. 
Nothing  but  a  sight  of  the  winged  serpent  on  the  ban- 
ner of  the  camp,  would  assuage  the  fiery  venom. 
Philosophy  and  religion  may  exhaust  their  various  re- 
sources ;  still  as  long  as  the  winged  foe  is  among  the 
tents,  as  long  as  the  people  are  bitten,  the  poison 
rankles  in  their  veins ;  every  serpent  is  armed  with 
death,  and  every  wound  is  fatal. 

So  nothing  but  a  crucified  Saviour  can  deliver  lost 
men,  from  the  ruin  produced  by  the  serpent  of  Eden. 
Christ  alone  is  "  the  way"  to  endless  felicity  ;  he 
alone  is  "  the  life"  and  felicity  of  immortal  man  ;  he 
alone  is  "  the  door"  of  hope  and  happiness  ;  he  alone 
is  "  the  Physician"  to  heal  the  fatal  malady  of  sin. 
Though  men  have  devised  other  means ;  other  means 
have  failed  them.  Some  hope  to  secure  the  divine 
favour  by  the  uniformity  of  their  good  works.  An 
amiable  young  man  mentioned  in  the  gospel,  while 
contemplating  the  divine  commands,  says,  "  All 
these  have  I  kept  from  my  youth  up,  what  lack  I 
yet."  *  I  have  obey'd  the  law  ;  I  have  lived  without 


269 

reproach;  why  may  I  not  depend  on  the  divine 
favour,  and  future  felicity  ?'  Yet,  the  Saviour  gives 
him  a  lesson  of  deeper  self-denial.  The  cross  is  too 
heavy ;  the  price  of  heaven  too  dear  ;  with  disappoint- 
ed sorrow,  he  retires  from  his  faithful  teacher. 

Others  trust  in  their  orthodoxy  ;  their  sound  prin- 
ciples. They  believe  all  that  the  prophets  and  apos- 
tles have  spoken.  They  believe  the  revelation  which 
God  has  given  of  his  Son  ;  they  believe  the  threaten- 
ings  of  the  word  ;  they  yield  a  cold,  speculative  assent 
to  the  duties  enjoined,  and  what  is  more,  far  more  in 
their  view,  they  believe  the  doctrines  of  revelation. 
Whatever  is  popularly  believed,  to  be  "  the  faith  once 
delivered  to  the  saints,"  they  believe  in  the  gross. 
Nothing  is  too  dismal,  nothing  too  mysterious,  to  be 
inserted  in  their  creed.  Yet,  they  "  hold  the  truth  in 
unrighteousness"  While  their  faith  is  orthodox,  their 
lives  are  polluted  with  practical  heresy.  Still  they 
think  themselves  the  favourites  of  heaven.  They  ex- 
pect to  stand  next  to  apostles  and  martyrs,  though 
Scripture  has  told  them,  that  faith  without  works  is 
dead,  and  he  only,  who  doeth  righteously,  is  righteous\ 

Others  depend  on  their  strict  observance  of  external 
rites  and  ordinances.  The  language  of  such  an  one  is 
c  I  fast  twice  in  the  week  ;  I  have  eaten  and  drunk 
at  the  table  of  the  Lord ;  and  constantly  meet  the 
Society  for  prayer  ;  I  dwell  as  it  were  in  the  house  of 
the  Lord.' 

Scripture  admonishes  such,  that  unless  their  right- 
eousness exceeds  the  righteousness  of  the  Scribes  and 
Pharisees,  they  cannot  see  the  kingdom  of  God. 
They  may  pray  much,  and  read  much,  and  hear 


270 

much,  and  know  much,  and  profess  great  piety  ;  yet 
unless  they  believe  in  Christ  Jesus,  they  must  die  in 
their  sins.  Christ  will  not  give  his  glory  to  another. 
He  will  not  permit  another  to  share  with  him  the 
honour  of  man's  salvation.  He  will  be  the  only 
Saviour  of  lost  man.  The  wounded  Israelite  was  not 
cured  partly  by  a  view  of  the  brazen  serpent,  and 
partly  by  the  application  of  medicine.  In  no  case  was 
it  partly  owing  to  the  smallness  of  the  wound,  or  the 
mildness  of  the  poison,  or  the  strength  of  the  consti- 
tution, that  any  person  recovered.  All  their  deliver- 
ance, all  their  hope,  rose  from  the  serpent  of  brass  ; 
from  raising  their  eye  to  that  symbol  of  divine  mercy. 

So  the  whole  recovery  of  sinners  depends  on  their 
beholding  the  lamb  of  God,  their  faith  in  Jesus  Christ. 
"  Other  foundation  can  no  man  lay,  than  that,  which 
is  laid."  "  No  other  name  is  given  under  heaven 
among  men,  by  which  they  can  be  saved."  Their 
salvation  in  no  part  depends  on  the  native  gentleness 
of  their  disposition,  the  small  number  of  their  sins,  or 
the  mere  morality  of  their  lives.  They  are  justified 
by  faith  in  the  merits  of  Jesus  Christ.  Their  numer- 
ous concerts  of  prayer  ;  their  frequent  religious  assem- 
blies, their,  sober  professions,  and  their  splendid  sac- 
rifices, as  matters  of  justification,  are  only  sounding 
brass,  and  tinkling  cymbals. 

V.  As  a  look  to  the  serpent  of  brass  assuredly  cured 
the  most  dismal  wound  ;  so  looking  to  Jesus  Christ 
will  save  the  most  guilty  sinner. 

Hear  what  God  says  to  Moses.  "  Make  thee  a 
fiery  serpent,  and  set  it  upon  a  pole,  and  it  shall  come 
to  pass,  that  every  one  that  is  bitten,  when  he  looketh 


271 

upon  it  shall  live."  Here  is  no  exception  for  unwor- 
thy subjects,  for  remarkable  wounds,  or  desperate 
circumstances.  Though  an  Israelite  had  been  bitten 
in  the  most  dreadful  manner ;  though  the  wounds 
were  numerous,  and  deep,  and  large,  and  in  a  vital 
part ;  though  he  had  been  for  a  long  time  languishing 
in  distress ;  his  body  swollen,  gangrene  advancing, 
and  the  palsy  of  death  invading  his  limbs ;  still  if  he 
looked ;  if  he  saw  the  shining  emblem  of  mercy,  he 
revived,  his  pulse  beat,  his  limbs  moved.  If  he  raised 
his  half  closed  eye  to  the  banner  of  love,  he  lived, — 
he  recovered.  So  although  your  sins  may  have  been 
exceedingly  great  and  numerous,  "  as  crimson  or  as 
scarlet,"  if  you  by  faith  behold  the  lamb  of  God,  hope 
in  him,  and  trust  in  him ;  you  shall  be  received,  as  a 
child  of  God,  an  heir  of  glory. 

Though  you  have  long  resisted  the  Holy  Spirit ; 
though  you  have  afflicted  and  grieved  the  people  of 
God,  and  trampled  on  the  blood  of  the  covenant ; 
yet  if  you  now  look  to  the  cross  of  Jesus,  you  shall 
know  the  blessedness  of  the  man,  whose  sins  are  for- 
given. If  you  have  sinned  against  great  light  and 
endearing  love,  breathing  hatred,  and  malice,  slaugh- 
ter and  death,  against  those,  who  are  the  salt  of  the 
earth,  and  light  of  the  world ;  still  the  Saviour  calls 
after  you ;  "  Come  unto  me  all  you  who  are  weary 
and  heavy  laden,  and  I  will  give  you  rest." 

Saul  of  Tarsus  had  persecuted  the  church  of  God, 
had  been  crimsoned  with  the  blood  of  the  saints  ;  but 
he  heard,  he  saw  Jesus  Christ,  and  obtained  mercy. 
Manasseh  was  covered  with  blood  ;  but  he  trusted  in 
the  mercy  of  God,  and  was  pardoned,  and  saved.  The 


.       272 

chief  of  sinners  have  obtained  mercy,  and  are  bending 
before  the  throne  of  God  and  the  Lamb. 

VI.  As  the  appointment  of  the  serpent,  and  the  cir- 
cumstances of  the  cure,  were  a  display  of  divine  sove- 
reignty ;  so  also,  were  the  death  of  Christ,  and  other 
great  events,  in  the  salvation  of  man. 

The  fiery  serpent  of  brass  could  not  be  the  device 
of  human  skill.  Had  all  the  philosophers  and  physi- 
cians of  the  world  been  consulted,  they  must  have 
said,  that  such  a  representation  of  the  venomous  crea- 
ture, which  inflicted  the  wound,  would  be  a  danger- 
ous experiment.  From  the  powerful  principle  of 
association  or  suggestion,  it  would  tend  to  revive  the 
terrours  of  the  patient,  to  disturb  his  spirits,  to  aggra- 
vate his  disease,  to  protract,  and  perhaps  to  prevent, 
his  recovery.  Such  must  have  been  the  reasoning  of 
man.  The  salutary  serpent  of  brass  was  made  by 
the  sovereign  command  of  God,  to  stain  the  pride  of 
all  flesh,  to  show  his  own  immediate  agency,  in  the 
recovery  of  those  who  were  wounded,  independently 
of  human  aid.  The  same  sovereignty  is  displayed  in 
man's  redemption.  Who  would  have  anticipated  such 
results  from  the  death  of  Christ  by  wicked  hands  ? 
Who  would  not  have  said,  '  This  will  increase  the 
guilt  of  the  human  family  ;  this  will  afford  new  cause 
of  condemnation ;  and  plunge  them  deeper  and  deeper 
in  misery  and  despair  ?5 

Indeed,  the  principal  circumstances  of  redemption, 
the  person  employed,  the  mode  of  accomplishing  the 
object,  the  race  of  beings  to  be  redeemed,  are  evi- 
dently dictated  by  the  same  sovereign  wisdom.  Why 
should  the  Son  of  God  become  the  victim  of  divine 


273 

justice  ?  Why  should  death  be  the  means  of  eternal 
life  ?  Why  should  men  be  elected  to  the  high  desti- 
nation of  endless  happiness,  while  angels  are  left  in 
chains  and  darkness  ? 

In  a  word,  it  seems  to  be  the  sovereign  pleasure  of 
God,  to  raise  those  who  are  low  ;  to  distinguish  those, 
who  have  no  power  of  their  own.  The  general  aspect 
of  Providence  coincides  with  this. 

For  a  moment,  transport  yourself  to  the  banks  of  the 
Nile.  Look  at  the  weeping  babe  in  the  ark  of  bul- 
rushes. Can  you  venerate  him  as  the  future  legisla- 
tor and  guardian  of  Israel  ?  Now,  pass  to  the  land 
of  Canaan ;  notice  the  arrival  of  Joseph  and  his  fam- 
ily, to  be  taxed  at  Bethlehem  ;  see  the  Magi  of  the 
East  approach  with  their  gold,  and  their  frankincense  ; 
accompany  them  to  the  humble  manger  ;  can  you  join 
them  in  worshipping  the  infant  son  of  Mary  ? 

Go  back  in  imagination  to  the  morn  of  creation. 
See  the  father  of  mankind  imbibing  life,  moving  on 
the  ground,  rising  from  the  dust,  gazing  on  the  sun 
and  surrounding  objects ;  hear  the  sons  of  God  shout 
for  joy,  and  the  morning  stars  raise  the  song  of  glad- 
ness. Do  you  believe  that  man,  a  worm  of  the  dust, 
will  ever  rise  and  approach  their  glory,  only  a  little 
lower  than  the  angels  of  light  ?  When  further  in- 
structed in  these  subjects ;  when  you  have  seen  the 
children  of  Adam  raised  from  the  dust,  and  placed 
among  the  angels  of  glory ;  when  you  have  seen 
Moses,  the  legislator  of  nations  ;  and  the  babe  of  Beth- 
lehem, at  the  right  hand  of  the  Father,  having  all 
power  in  heaven  and  earth ;  do  you  not  acknowledge 
and  adore  the  sovereign  power  of  God  ? 
35 


274 

Did  he  not  proceed  according  to  his  own  indepen- 
dent wisdom,  uninfluenced  by  men  or  angels  ?  This 
is  the  sovereignty  of  God.  "With  whom  took  he 
counsel,  and  who  instructed  him,  and  taught  him  in 
the  path  of  judgment,  and  taught  him  knowledge, 
and  showed  to  him  the  way  of  understanding  ?" 
With  whom  took  he  counsel,  in  giving  his  Son  to  die 
for  lost  sinners  ?  Who  taught  him  to  save  men, 
rather  than  fallen  angels  ?  Were  they  not  as  deserv- 
ing ?  Were  their  sins  of  a  deeper  die  ?  W^ould  they 
not  have  been  as  thankful  for  redeeming  love  ?  Yet, 
while  man  has  only  to  look  to  the  Saviour  to  obtain 
mercy,  no  mercy  is  provided  for  fallen  angels.  Man 
is  enlivened  by  a  state  of  probation,  joy  in  his  heart, 
and  heaven  in  his  eye.  Angels  are  reserved  in  chains, 
under  darkness,  unto  the  judgment  of  the  great  day. 
No  Redeemer  has  visited  their  dismal  mansion.  No 
banner  of  mercy  has  waved  on  the  walls  of  their 
prison.  No  apostles  of  Jesus  have  been  sent  to  them, 
with  the  glad  tidings  of  redeeming  love.  No  minis- 
ters of  the  gospel  are  now  persuading  them  to  be  recon- 
ciled to  God. 

For  the  salvation  of  sinners  the  blood  of  Jesus  is 
offered  without  money,  and  without  price  ;  for  this, 
the  Holy  Spirit  strives,  and  enlightens  their  minds,  a 
thousand  concerts  of  prayer  are  attended,  and 
millions  of  Bibles  are  dispersed ; — but  for  fallen 
angels,  the  blood  of  Christ  is  not  offered  ;  the  Holy 
Spirit  does  not  strive ;  not  one  prayer  is  offered  ;  not 
one  Bible  is  given.  No  deliverer  attempts  to  open 
their  prison  door.  No  physician  has  gone  to  bind  up 
their  bleeding  hearts :  no  good  Samaritan  pours  in 


275 

the  wine  and  oil  of  consolation ;  not  a  single  word  of 
comfort  has  ever  cheered  their  miserable  dwelling ; 
not  a  ray  of  light  has  ever  gleamed  on  their  sight ; 
not  a  drop  of  rain  has  fallen  on  their  burning  lake. 

God,  with  all  his  love — God,  with  all  his  tender 
mercy,  has  never  once  said,  "Lucifer,  son  of  the  morn- 
ing, I  do  earnestly  remember  thee  still."  The  Saviour 
of  the  world,  who  laid  down  his  life  for  sinners,  who 
bled  on  the  cross  for  sinners,  has  never  dropped  one 
tear  over  fallen  angels,  has  never  spoken  a  word  of 
kindness,  to  soothe  the  agonies  of  their  despair.  Yet 
man  he  loads  with  his  mercies ;  man  he  saves  from 
the  gulf  of  ruin,  and  raises  to  glory,  to  dwell  in  the 
temple  above,  and  join  in  the  songs  of  immortality. 
„  Who,  then,  will  not  approve  and  admire  the  sove- 
reign mercy  of  God  to  ruined  sinners  ? 

REFLECTIONS. 

I.  The  subject  may  teach  us  the  felicity  of  the 
change  from  sin  to  holiness. 

It  is  like  a  recovery  from  the  bite  of  a  serpent. 
The  terrours  of  guilt  and  remorse  are  like  the  anguish 
of  those  bitten  by  the  fiery  serpents.  Our  enemy  is 
the  old  serpent ;  his  temptations  are  "  fiery  darts." 
They  bite  like  a  serpent,  they  sting  like  an  adder. 
No  wound  is  so  intolerable.  The  curses  of  the  Law 
are  as  "  deep  wounds ;"  the  tokens  of  divine  wrath 
are  more  dreadful,  than  all  the  terrours  of  the  Arabian 
desert.  But  faith  in  Jesus,  restoration  to  the  favour 
of  God,  peace,  and  joy  in  the  Holy  Ghost,  are  as 
health  to  the  sick,  as  life  to  the  dying. 


276 

The  poor  Israelite  is  in  terrour ;  he  is  actually 
bitten ;  the  poison  is  burning  in  his  veins ;  pain  and 
anguish  have  seized  his  whole  frame.  All  are 
equally  exposed ;  all  are  distracted  with  the  same 
danger.  In  this  mournful  crisis,  Moses  is  seen  on 
yonder  eminence,  raising  the  ensign  of  the  camp,  on 
which  is  fastened  a  brazen  serpent.  The  people  look 
and  look  with  holy  wonder.  Instantly  the  anguish 
of  their  wounds  is  assuaged ;  their  pains  are  gone  ; 
the  dying  live.  But  just  now,  the  serpents  were 
hovering  on  every  side,  darting,  with  wings  of  fire, 
into  every  tent.  No  age,  no  sex  escaped  their  deadly 
fangs.  Fathers  were  bitten ;  mothers  and  children 
were  bitten ;  all  were  dying.  In  the  midst  of  this 
alarm  and  terrour,  while  parents  were  weeping  over 
their  children,  and  children  gazing  at  the  ghastly 
visages  of  their  parents,  one  turns  his  eye  to  the  ser- 
pent of  brass,  and  finds  instant  relief;  others  look, 
and  are  healed ;  their  fever  subsides ;  their  agony  of 
body,  and  horrour  of  mind,  are  gone.  They  can 
hardly  realize  the  change,  or  believe  what  they  feel. 
They  fear  it  is  a  dream,  a  delusion,  a  delirium  of 
errour.  Still  the  change  is  manifest  to  all.  Sighs  of 
anguish,  and  shrieks  of  terrour,  are  changed  to  raptures 
of  joy,  and  songs  of  praise. 

Such,  often,  is  the  transition  from  sin  to  holiness, 
from  unbelief  to  faith.  He,  that  has  sown  in  tears, 
reaps  in  joy.  Such  was  the  joy  of  Adam,  when  he 
heard  the  Saviour  say,  "  The  seed  of  the  woman  shall 
bruise  the  serpent's  head."  Such  was  the  bliss  of 
JNaaman,  when  he  washed  in  Jordan,  and  was  made 
whole.  Such  was  the  bliss  of  Saul,  when  the  scales 


277 

fell  from  his  eyes ;  and  such,  in  some  measure,  is  the 
felicity  of  all,  who  bow  to  the  prince  of  Peace. 
^  Blessed  is  the  man,  whose  sins  are  forgiven."  He 
is  often  ready  to  cry,  "  Come  all  ye  who  fear  God, 
and  I  will  declare  what  he  hath  done  for  my  soul." 
His  terrours  of  conscience  have  passed  away,  his 
slavish  fears  and  anxieties  have  subsided  into  that 
gentle  fear  of  the  Lord,  which  is  the  beginning  of 
wisdom,  his  hopes  and  his  comfort  more  and  more 
evidently  rest  on  the  Rock  of  ages.  Such  relief  has 
been  experienced ;  such  divine  consolations  are  well 
known  to  myriads,  who  are  now  pillars  in  the  church 
of  Christ ;  to  myriads,  who  are  now  bowing  before 
the  throne  of  God  and  the  Lamb. 

II.  How  possible  and  easy  is  salvation  by  Jesus 
Christ. 

As  the  serpent  was  lifted  up,  so  is  the  son  of  man. 
As  an  Israelite  had  only  to  look  to  the  serpent  of 
brass,  so  sinners  have  only  to  look  to  Jesus  Christ. 
As  multitudes  of  Israel  were  healed  by  looking  to 
their  banner,  so  a  multitude,  which  no  man  can 
number,  have  been  saved  by  the  cross  of  Calvary. 
Was  not  the  remedy  easy  for  them  ?  Is  not  the  rem- 
edy as  easy  for  us  ?  Was  it  not  easy  for  them  to 
raise  their  eye  to  the  shining  symbol  of  health?  Is 
it  not  easy  for  us  to  behold  the  Lamb  of  God  ?  No 
miraculous  aid,  no  supernatural  influence  was  neces- 
sary to  brighten  the  vision  of  a  distressed  son  of 
Abraham.  He  need  only  look.  We  need  only  look, 
or  believe.  Why  will  ye  die  ? 

III.  Wicked  men  are  destroyed,   merely  because 
they  will  not  believe  in  Christ. 


278 

After  the  brazen  serpent  was  elevated  in  the  camp, 
did  any  of  the  people  perish  ?  It  was  because  they 
did  not  desire  life.  They  would  not  make  an  effort ; 
they  would  not  lift  an  eye ;  they  would  not  move  a 
muscle.  Did  they  not  wrantonly  throw  away  their 
lives,  murder  themselves  ? 

Do  sinners  now  perish  ?  Is  it  not  merely  because 
they  "love  death,"  and  will  not  seek  salvation,  nor 
look  to  Jesus  Christ  for  pardon  and  eternal  life  ? 
This  is  just  as  simple  an  act,  just  as  practicable,  just 
as  easy,  as  for  a  proud,  stubborn  Israelite  to  adopt  his 
humble  remedy,  to  believe  in  the  efficacy  of  dead 
brass,  to  save  his  precious  life,  to  believe  in  the  mirac- 
ulous virtue  of  a  hidden  serpent,  to  deliver  him  from 
the  shades  of  death.  He  that  blames  a  perishing  son 
of  Jacob,  condemns  himself,  unless  he  looks  to  the 
Lamb  of  God,  who  takes  away  the  sins  of  the  world. 

Will  it  not  be  more  tolerable  for  the  tribes  of  Israel, 
as  well  as  for  Tyre  and  Sidon,  in  the  day  of  judg- 
ment, than  for  you,  unless  you  believe  the  record, 
which  God  has  given  of  his  Son  ?  The  efficacy  of 
his  cross  is  abundantly  manifest.  In  past  ages,  and 
in  our  day,  he  has  done  wonderful  things.  We  have 
reason  to  bless  his  name,  for  what  our  eyes  have  seen, 
and  our  ears  have  heard.  The  nations  are  waking 
from  the  slumber  of  ages.  God  is  doing  great 
things  in  the  land  Ham,  and  in  other  countries,  not 
by  thunder,  and  darkness,  and  death  ;  but,  by  the  still, 
small  voice  of  his  Spirit,  and  by  the  heralds  of  the 
cross.  As  Moses  lifted  up  the  serpent  in  the  wilder- 
ness, so  is  the  Son  of  man  lifted  up,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  eternal  life. 


1  CORINTHIANS  i,  24. 
Christ  the  power  of  God,  and  the  wisdom  of  God^ 

THAT  human  nature  is  in  a  lapsed,  depraved  state,  has 
been  observed,  and  acknowledged,  from  the  first  re- 
cords of  time.  From  ancient  days,  the  tale  of  the 
historian,  and  the  song  of  the  bard,  have  proclaimed 
the  reign  of  vice  and  crime. 

In  early  ages,  pagan  philosophers  perceived  the 
necessity  of  some  superiour  teacher,  to  instruct  man- 
kind, and  deliver  them  from  their  darkness  and  mis- 
ery. Discouraged  by  the  inefficacy  of  their  own 
feeble  efforts,  they  waited  the  advent  of  a  deliverer 
sent  from  God. 

To  restrain  and  govern  this  deplored  waywardness 
of  mankind,  legislators  have  enacted  laws,  moralists 
have  published  their  systems  of  ethics,  prophets  and 
apostles  have  announced  the  messages  of  God.  Hence 
in  every  age,  the  world,  conscious  of  their  vast  import- 
ance, has  holden  in  high  estimation,  legislators  and 
magistrates,  temples,  altars,  priests.  And  although 


280 

some  of  these  modes  of  restraint  have  been  barbarous 
and  vicious,  jet  on  the  whole,  they  have  accomplished 
vast  good.  All  have  in  some  respects  been  salutary. 
The  vilest  despotism  is  better  than  licentious  anarchy. 
No  system  of  paganism  is  so  mischievous,  as  absolute 
impiety  and  atheism.  But  the  most  sublime  pagan- 
ism, is  the  device  of  man,  the  wisdom  of  this  world. 

It  is  in  the  gospel,  in  the  revelation  of  Jesus  Christ, 
that  we  discover  the  only  effectual  mode  of  restraining, 
governing,  and  perfecting,  the  human  character.  He 
alone  is  the  wisdom  of  God  and  the  power  of  God, 
for  the  redemption  of  lost  men.  To  illustrate  this 
fact  is  my  present  design. 

I.  Jesus  Christ  is  the  wisdom  and  power  of  God, 
in  the  illumination  or  instruction  of  those  who  receive 
his  gospel. 

The  knowledge  of  Jesus  Christ  has  been  sufficient- 

o 

ly  limited,  to  give  mankind  the  fairest  opportunity  of 
showing  what  they  can  themselves  effect,  in  the 
science  of  morals,  in  the  rites  of  religious  worship,  in 
the  practice  of  every  duty.  These  experiments,  in 
different  ages  and  countries,  have  produced  full  proof 
that  the  world  by  wisdom  do  not  know  God,  that  the 
human  mind,  with  all  its  mighty  powers,  even  when 
aided  by  all  the  effulgence  of  the  arts  and  sciences, 
obtains  no  adequate  ideas  of  God,  of  a  rational  mode 
of  worship,  of  the  doctrines  to  be  believed,  of  the 
duties  to  be  performed.  No  fact  is  more  firmly  estab- 
lished by  the  experience  of  ages,  than  the  absolute 
necessity  of  a'divine  revelation. 

Truths,  familiar  to  our  children,  puzzled  and  per- 
plexed the  luminaries  of  the  pagan  world.  Not  only 


281 

the  sun,  and  stars,  but  beasts,  and  men,  and  vegeta- 
bles, have  been  worshipped  as  gods.  Men  have  every 
where  been  offered  on  the  bloody  altar.  Such  foolish, 
barbarous  worship  has  not  been  confined  to  savage 
nations ;  whether  you  go  back  to  the  ancient  Phoeni- 
cians, Egyptians,  Greeks,  or  Romans,  or  make  your- 
selves familiar  with  modern  Asia,  you  find  for  sub- 
stance the  same  idolatry,  the  same  worship  of  the 
same  gods.  While  Babylon,  and  Memphis,  Athens, 
and  Rome,  have  in  succession  been  emporiums  of  the 
arts,  and  mistresses  of  the  world,  they  never  emerged 
from  the  darkness  of  idolatry,  in  religion  they  never 
made  any  sensible  improvement.  In  the  words  of 
Bossuet,  "  Reasoning  will  not  cure  the  delirium  of 
idolatry.  What  has  learned  antiquity  gained  by  her 
elaborate  discourses  ?  her  reasonings  so  artfully 
framed  ?  Did  Plato,  with  that  eloquence  which  was 
styled  divine,  overthrow  one  single  altar,  where  those 
monstrous  divinities  were  worshipped  ?" 

It  was  reserved  for  revelation,  for  Jesus  Christ,  to 
rouse  the  nations,  to  enlighten  the  world.  He  teaches 
man  to  know  himself,  to  know  his  God,  to  know  his 
Redeemer.  He  teaches  a  system  of  perfect  morals, 
and  of  pure  worship.  It  was  assigned  him,  to  destroy 
the  gods,  who  have  not  made  the  heavens  and  the 
earth.  They  shall  perish  from  the  earth,  and  from 
under  these  heavens.  Wherever  the  gospel  has  shone, 
they  have  perished.  Wherever  Christianity  prevails, 
whether  in  the  forests  of  Siberia,  or  in  the  voluptuous 
bowers  of  the  Society  Islands,  on  the  banks  of  the 
Ganges,  or  amid  the  snows  of  New  Britain,  there  you 
see  a  purer  worship  and  improved  morals.  There  the 


>•'  . 


pagan  altars  are  overturned,  the  worshippers  are  dis- 
persed, the  god  and  the  goddess  are  gone. 

II.  It  is  the  work  of  Christ  to  convince  men  of  sin, 
to  enlighten  the  conscience.  Here  is  impressively 
displayed  the  wisdom  and  the  power  of  God.  In  this 
work,  Jesus  Christ  employs  the  Holy  Spirit.  How- 
ever difficult  it  may  be  precisely  to  define  the  differ- 
ence between  knowledge  and  conviction,  the  distinc- 
tion is  very  generally  admitted.  Conviction  of  sin  is 
necessary.  Those,  who  imagine  themselves  whole. 
will  never  apply  to  the  great  physician.  Without  con- 
viction of  sin,  no  escape,  no  effort  to  escape  from  guilt 
and  danger,  will  be  made. 

The  pagans  have  their  lofty  temples,  their  numer- 
ous altars,  their  costly  sacrifices,  their  long  prayers, 
but  they  make  no  confession  of  sin.  We  hear  them 
cry,  we  see  them  cut  themselves,  but  we  do  not  hear 
them  anxiously  inquire,  "Who  shall  deliver  us  from 
this  body  of  death." 

It  is  Jesus  Christ  who  teaches  us  to  bow  down 
under  the  weight  of  our  sins.  He  sends  the  Holy 
Spirit  to  convince  us  of  sin,  of  righteousness,  and  of 
judgment. 

See  a  convinced  sinner,  sometimes  a  whole  people, 
coming  up  to  the  temple,  ready  like  the  poor  publi- 
can, to  smite  on  their  breasts,  and  to  cry,  "  God  be 
merciful  to  us  sinners."  This  is  the  work  of  God, 
the  work  of  Jesus  Christ.  He  has  sent  the  Holy 
Spirit  to  convince  these  lost  men. 

In  all  the  public  assemblies  of  Greece  and  Rome, 
such  an  appearance  was  never  witnessed.  In  the 
august  court  of  the  Areopagus,  the  most  celebrated 


283 

tribunal  in  the  world,  such  a  convinced  sinner  was 
never  seen,  until  Paul  of  Tarsus  proclaimed  the  holi- 
ness of  the  unknown  God ;  then  Dyonisius  was  con- 
vinced, and  trembled. 

III.  Jesus  Christ  is  the  wisdom  and  power  of  God, 
to  subdue  the  hearts  of  men  to  himself. 

At  his  name  every  knee  shall  bow.  All  his  disci- 
ples shall  yield  him  their  voluntary  homage.  He  will 
make  his  people  willing  in  the  day  of  his  power. 
They  shall  be  willing  that  he  should  reign,  that  his 
counsel  should  stand,  that  he  should  do  all  his  pleas- 
ure. He  will  make  them  willing  to  be  in  his  hands, 
as  clay  in  the  hands  of  the  potter. 

His  word  is  quick  and  powerful,  sharper  than  a 
two  edged  sword.  He  lays  the  victim  at  his  feet. 
Prostrate  in  the  dust,  he  cries,  "  Lord  what  wilt  thou 
have  me  to  do."  I  am  entirely  at  thy  disposal.  Any 
thing  which  thou  requirest  I  will  do.  I  am  not  my 
own.  I  am  bought  with  a  price.  I  will  submit  to  my 
trial,  I  will  bear  my  cross.' 

Now  travel  beyond  the  limits  of  Christianity.  Go 
beyond  the  sound  of  the  gospel,  and  see  if  you  can 
discover  such  a  temper.  Listen.  Do  you  hear  such 
language.  Visit  the  great,  and  the  learned.  Behold 
Belshazzar.  He  is  pale,  he  trembles,  his  joints  shake 
with  terrour.  A  luxurious  banquet  is  before  him,  but 
he  cannot  eat ;  the  wine  sparkles,  but  he  cannot 
drink.  He  hears  not  the  music  of  the  song.  He  calls 
for  his  wise  men,  but  he  does  not  submit  to  God. 

Repair  to  the  palace  of  Pharaoh,  enter  his  splendid 
apartment,  observe  the  anguish  of  his  spirit.  He 
speaks.  What  does  he  say  ?  Does  he  submit  to  God. 


284 


under  the  terrours  of  his  judgments  r     His  language 
is,  "  I  know  not  the  Lord,  neither  will  I  obey  his 


voice." 


Mingle  in  the  throng  around  the  throne  of  Herod. 
Witness  the  sparkling  rapture  of  his  countenance, 
while  the  mob  shout,  "  It  is  the  voice  of  a  God  and 
not  of  a  man."  Had  he  been  educated  in  the  school 
of  Christ,  he  would  have  taught  the  impious  rabble 
another  lesson.  Like  Paul  and  Silas,  he  would  have 
cried,  "  I  am  a  man  of  like  passions,"  I  am  a  miser- 
able sinner. 

It  is  only  by  the  gospel  that  men  are  brought  to 
bow  and  submit  to  the  authority  of  God. 

IV.  Jesus  Christ  is  the  wisdom  and  power  of  God, 
in  sanctifying  his  people,  and  preparing  them  for 
glory. 

Here  revelation  stands  alone.  Here  Christianity 
triumphs  without  a  competitor.  She  accomplishes 
what  no  other  religion  attempts.  In  pagan  worship, 
it  was  no  part  of  the  design  to  reform  the  worshipper. 
Their  temples  glittered  on  the  mountains,  their 
priests  prepared  the  sacrifice,  the  victim  bled,  the 
altars  smoked,  the  people  bowed,  but  no  contrition 
suffused  their  eyes  with  tears,  no  sighs  of  repentance 
burst  from  their  hearts,  no  raptures  of  gratitude  burst 
from  their  lips.  Religious  worship  among  pagans,  is 
not  considered  a  means  to  produce  an  effect  on  the 
worshippers,  but  when  the  rite  is  performed,  the  end 
is  accomplished.  It  is  merely  a  religion  of  ceremo- 
nies. 

But  Jesus  Christ  is  like  the  refiner's  fire,  to  purge 
his  people  from  their  sins.  The  law  of  the  Lord  is 


pure,  converting  the  soul.  He  hath  sanctified  his 
people  with  his  own  blood.  They  are  a  holy  priest- 
hood. He  sometimes  elevates  his  people  with  such 
energy  of  character,  that  they  can  do  all  things. 

Is  a  temple  to  be  built  ?  A  church  to  be  organized  ? 
A  city  to  be  raised  from  rubbish  and  ruins  ?  Ezra, 
and  Nehemiah  shall  by  the  Spirit  of  God  be  awaken- 
ed, and  strengthened,  for  the  work. 

Is  a  world  to  be  enlightened  and  saved  ?  The  in- 

o 

spiration  of  the  Almighty,  the  voice  of  Jesus  Christ, 
shall  summon  Paul  of  Tarsus,  and  Luther,  and 
Buchanan,  and  a  thousand  faithful  missionaries,  who 
shall  go  forth  with  more  than  mere  mortal  power. 

Are  the  sons  of  Canaan,  the  children  of  Africa,  to 
be  delivered  from  the  miseries  of  slavery  ?  Is  the  land 
of  Ham  to  burst  her  chains  ?  The  Spirit  of  God  shall 
come  on  a  Clarkson,  a  Wilberforce,  and  a  holy  broth- 
erhood of  worthies,  who  shall  move  the  British  nation, 
who  shall  move  all  the  nations  of  Christendom,  who 
shall  persuade  the  world,  to  unite  in  the  benevolent 
design  of  suppressing  the  traffic  in  human  blood. 

Are  wars  to  cease  ?  Will  the  lion  and  the  lamb  lie 
down  together  ?  Will  swords  be  turned  to  plough- 
shares ?  Is  this  glorious  era  rolling  on  ?  Is  the  star  of 
Bethlehem  again  rising  ?  Are  the  angels  again  rais- 
ing the  song,  '  Peace  on  earth  ?' 

Then,  moved  by  the  Spirit  of  God,  men  from  the 
east,  and  the  west,  will  unite  in  Peace  societies. 
Ministers  of  the  gospel  will  recollect  that  they  are 
ministers  of  the  Prince  of  peace.  The  pulpit  and  the 
press  will  resound  with  strains  of  peace. 


Jesus  Christ  is  the  wisdom  and  power  of  God,  to 
prepare  his  people  for  more  severe  trials,  than  any  of 
these  arduous  enterprises.  He  prepares  them  for 
affliction,  for  death.  In  these  circumstances,  his 
friends  are  often  not  only  supported,  but  comforted. 
They  rejoice.  They  triumph.  What  a  blessing  is 
this,  in  a  world  where  all  suffer,  where  all  die.  Here 
paganism  is  miserable.  Her  philosophers  have  some 
brilliant  thoughts,  some  sublime  conceptions,  some 
exalted  hopes,  but  in  the  moment  of  affliction  and 
death,  they  vanish,  as  meteors  of  the  night.  In  their 
personal  and  domestic  troubles,  you  hear  not  a  word 
of  divine  providence,  not  a  word  of  their  dependance, 
not  a  word  of  God.  In  such  scenes,  miserable  com- 
forters were  they  all. 

How  different  was  the  language  of  St.  Paul,  going 
to  his  martyrdom.  "  I  know  in  whom  I  have  believed. 
I  am  ready  to  depart.  I  desire  to  depart  to  be  with 
Christ."  ' 

Is  not  Jesus  Christ,  the  wisdom  and  power  of  God, 
to  prepare  his  people  for  affliction,  for  death,  and  for 
glory  ? 

REFLECTIONS. 

From  the  subject  we  are  able  to  account,  for  the 
immense  moral  improvement,  which  is  visible  in  all 
those  countries  where  Christianity  has  prevailed. 

That  those  countries  have  made  conspicuous  im- 
provements, since  they  have  received  the  gospel,  none 
acquainted  with  their  history  will  doubt.  That  there 


287 

is  now  a  marked  difference  in  point  of  moral  elevation, 
between  Christian,  and  Pagan  or  Mahometan  coun- 
tries, is  unquestionably  certain. 

The  increasing  intercourse  of  nations,  their  friend- 
ly commerce,  the  cultivation  of  the  arts,  the  ex- 
tending empire  of  knowledge,  are  not  the  cause  of 
this  moral  improvement.  These  advantages  have  been 
attained  in  an  eminent  degree,  in  ancient  Egypt, 
Greece,  and  Rome,  as  they  have  in  modern  India,  and 
China,  without  any  material  improvements  in  morals, 
without  banishing  one  idol  from  their  temples,  one 
vice  from  private  life. 

Christianity  therefore  is  the  mighty  agent,  in  this 
work  of  reformation.  Increasing  civilization,  and  the 
arts  themselves,  have  been  extensively  the  effect  of 
Christianity.  These  benign  friends  of  human  felicity 
have  generally  followed  the  steps  of  the  gospel,  taken 
up  their  abode  with  her,  and  become  her  humble 
handmaids,  in  consummating  the  improvements  which 
she  had  commenced. 

As  the  gospel  advances  over  the  world,  she  expels 
some  of  the  greatest  miseries,  some  of  the  vilest  pas- 
sions, some  of  the  most  odious  vices.  She  displays 
the  sublimest  virtues,  and  introduces  the  richest  conso- 
lations, of  the  human  heart.  Before  the  gentle  voice 
of  the  Redeemer  had  been  heard,  revenge  was  thought 
a  virtue,  and  humility  a  vice.  The  gods  were  wor- 
shipped by  intemperance  and  crimes.  Where  he  is 
now  unknown,  the  ambitious  do  not  conceal  their 
treachery  and  assassinations.  The  tribunals  of  jus- 
tice openly  practice  bribery,  extortion,  and  rapine. 


288 

This  is  true  of  those  countries  once  blest  with  the 
gospel,  who  have  banished  it  from  their  coasts,  Egypt, 
Palestine  and  Greece. 

In  the  beginning  of  the  Roman  commonwealth, 
creditors  might  sell  their  debtors,  or  put  them  to 
death.  They  might  divide  the  body  into  as  many 
parts  as  there  were  creditors,  and  each  take  his  share 
according  to  the  sum  demanded. 

Persecution  has  been  considered  the  right  of  the 
partj;  in  power.  The  time  has  been,  when  the  ques- 
tion was  not  whether  persecution  was  proper,  but 
who  should  have  the  power  to  persecute. 

Whenever  the  government  have  had  the  power  of 
enforcing  universal  conformity  in  faith  or  worship,  or 
have  given  this  power  to  the  priesthood,  they  have 
universally  persecuted  the  minority.  By  gradual,  by 
slow  degrees,  the  people  have  learned  not  to  commit 
this  power  to  their  rulers,  temporal,  or  spiritual,  and 
the  day  of  persecution,  of  prisons,  and  fires,  has  gone 
by.  If  any  party  feud,  or  polemic  asperity  remain,  it 
is  only  as  the  harmless  ripples  of  the  ocean,  after  a 
night  of  shipwreck  and  storm.  The  reformation  of 
Martin  Luther  gave  persecution  her  deadly  blow.  He 
fixed  the  great  principle  that  "  the  bible  is  the  religion 
of  Protestants,"  that  creeds  and  confessions  have  no 
authority,  but  for  those  who  voluntarily  subscribe  them, 
that  they  are  of  no  use,  but  as  systematic  views  of 
revelation. 

Now,  men  of  different  communions  greet  each  other 
as  brethren.  Bible  societies,  and  other  Christian 
associations,  are  conveying  the  news  of  salvation  to 


289 

the  remotest  tribes  of  men.  The  gospel  is  becoming 
the  bond  of  union  between  kings  and  their  subjects  of 
all  denominations. 

Slavery  was  once  universal  among  the  nations. 
Now  the  principal  governments  of  Christendom  have 
united  in  treaties  and  laws  to  suppress  this  mis- 
chief. 

Before  Christianity  had  enlightened  and  softened 
the  hearts  of  men,  war,  terrible  as  it  now  is,  was  far 
more  terrible.  Prisoners  were  made  slaves,  or  sacri- 
ficed, or  eaten,  as  a  banquet  of  victory.  But  now, 
efforts  are  making,  to  extinguish  the  fires  of  war.  We 
have  such  faith  in  the  divine  promise,  as  to  believe 
that  these  efforts  will  be  successful.  Though  the 
Holy  Alliance  should  prove  to  be  an  unholy  combina- 
tion, though  the  carnage  of  war  should  again  cover 
the  earth,  still  the  work  of  peace  will  proceed.  The 
Peace  societies  in  Europe  and  America,  are  gradually 
enlightening  the  world.  They  are  reforming  the  pop- 
ular Christianity  which  permits  war,  and  calling  her 
back  to  the  doctrine  of  her  divine  Author,  who  taught 
that  his  kingdom  was  not  of  this  world,  and  that  his 
disciples  would  not  fight. 

Christianity  shall  be  purified  from  the  gross  corrup- 
tion  which   has   almost   universally   prevailed,    that 
Christians  may  engage  in  war.     The  noise  of  battle 
shall  cease,  the  Saviour  will  not  forfeit  his  character 
as  Prince  of  peace.     Would  the  ministers  of  Jesus 
only  put  forth  their  influence,  not  another  peal  of 
artillery  would  ever  in  this  country  be  heard  from  the 
ramparts  of  war, 
f57 


To  what  powerful  influence  shall  we  ascribe  the 
present  wonderful  impulse  of  benevolence  given  to 
mankind  ? 

No  electric  flash  has  passed  from  pole  to  pole,  no 
earthquake  has  overturned  the  cities  or  mountains  of 
the  world,  no  comet  has  sailed  through  the  heavens, 
proclaiming  famine  or  pestilence,  jet  the  world  is 
roused.  As  the  Spirit  of  God  moved  on  chaos,  pro- 
ducing order  and  beauty,  so  the  Spirit  of  Christ  is 
moving  the  minds  of  men.  The  heralds  of  peace,  like 
good  angels,  are  visiting  every  nation  under  the  sun. 
The  object  is  vast  and  sublime,  to  enlighten,  and  sanc- 
tify, and  save  the  world.  Is  not  this  eminently  the 
work  of  Christ  "  travelling  in  the  greatness  of  his 
strength,"  having  the  wisdom  and  the  power  of  God  ? 
Kings  and  conquerors  mingle  in  his  train.  His  church 
is  looking  forth  clear  as  the  sun,  fair  as  the  moon,  the 
Gentiles  are  coming  to  her  light,  and  kings  to  the 
brightness  of  her  rising. 

The  work  will  prosper,  until  every  nation,  as  trees 
of  the  forest,  shall  bow  at  the  name  of  Jesus,  until 
every  village  of  the  world  shall  resound  with  hosannas 
to  the  Son  of  David. 

It  is  the  gospel  which  makes  man  maw,  which 
raises  him  to  his  highest  glory.  Under  the  influence  of 
Christian  principles,  the  judgment  is  the  most  correct, 
the  power  of  reason  the  most  vigorous,  the  capacity 
for  improvement  the  most  enlarged,  the  imagination 
the  most  lofty,  the  motives  the  most  sublime.  The 
most  perfect  husbandmen  and  artizans  have  been 
Christians,  the  most  profound  philosophers  have  been 


JiH 

Christians,  the  most  powerful  orators  have  been  Chris- 
tians, the  most  sublime  poets  have  been  Christians, 
The  greatest  benefactors  of  the  human  race,  the 
founders  of  hospitals  and  seminaries  of  science,  the 
founders  of  Missionary  societies,  of  Bible  and  Peace 
societies,  have  been  the  humble  disciples  of  Jesus 
Christ.  Therefore  hold  fast  what  ye  hear,  and  be 
Christians,  not  only  in  name,  but  in  life  and  character. 

You  believe  the  gospel.  Is  it  possible  then  that 
you  should  neglect  this  great  salvation  ?  You  have  no 
time  to  be  wasted.  While  you  are  hearing,  the  sea- 
son of  your  probation  is  passing  away.  Transient  and 
momentary  may  be  your  future  opportunities.  Soon, 
soon,  you  must  go  the  way  of  all  the  earth.  Soon 
you  will  hear  the  voice  of  the  archangel  and  the 
trump  of  God,  the  heavens  passing  away  with  a  great 
noise.  Whose  heart  can  endure,  whose  hand  be 
strong,  in  this  day  of  the  Lord  ?  Who  will  be  able  to 
stand  ?  The  humble  Christian  will  even  then  lift  up 
his  head  and  rejoice.  His  redemption  draweth  nigh. 
He  approaches  mount  Zion,  and  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  an  innumerable 
company  of  angels,  and  God  the  Judge  of  all. 

"  Blessed  are  the  dead  who  die  in  the  Lord,  they 
rest  from  their  labours,  aud  their  works  do  follow 
them."  Amen. 


JOB  xviii,  14. 

And  it  shall  bring  him  to  the  king  of  terrours. 

i 

DEATH  is  the  king  of  terrours.  To  all  classes  of 
men,  death  is  a  melancholy  theme  ;  yet  in  this  theme, 
all  have  a  deep  concern.  Certain  subjects  are  more 
appropriately  addressed  to  particular  classes  of  per- 
sons, but  death  addresses  itself  to  all.  The  fell 
tyrant  enters  the  lofty  mansion,  and  the  humble  cot- 
tage ;  the  cell  of  the  hermit,  the  seminary  of  science, 
the  temple  of  religion,  and  the  castle  of  the  murder- 
ous warriour.  With  the  same  stern  visage,  he  arrests 
the  sickle  of  the  husbandman,  the  hammer  of  the 
artizan,  and  dashes  crowns  and  sceptres  in  the  dust. 

At  the  approach  of  death,  tottering  age  trembles 
with  new  weakness ;  proud  ambition  is  appalled  in  its 
splendid  career  ;  youthful  gaiety  forgets  her  trans- 
ports ;  the  votaries  of  riot  loathe  the  festal  board  ;  the 
vsplendour  of  wealth  loses  its  charm.  We  have  seen 
no  other  world :  we  have  formed  no  other  connexions  ; 


294 

we  have  enjoyed  no  other  felicities ;  here  our  desires 
centre  ;  our  affections  are  strong ;  and  life  is  dear  to 
the  soul.  Reasons  for  this  love  of  life,  this  dread  and 
horrour  of  falling  into  the  grave  ;  of  going  we  know 
not  where,  of  being  we  know  not  what,  are  numerous. 
I  proceed  to  state  some  of  them. 

I.  The  pleasant  circumstances  of  life  sometimes 
render  death  terrible. 

Though  some  men  seem  to  be  born  to  trouble  ;  yet 
this  is  not  the  condition  of  all.  Most  men  have  many 
pleasant  days ;  many  have,  on  the  whole,  prosperous 
and  happy  lives.  The  vine  of  mortality,  although  it 
bear  sour  grapes,  has  some  pleasant  branches,  some 
delicious  clusters.  With  only  a  moderate  share  of 
general  success,  life  is  valuable. 

In  cheerful  youth,  parents,  brethren,  and  compan- 
ions, are  dear  to  the  heart.  The  possessions  and 
comforts  of  life  are  embraced  with  intense  ardour  and 
delight.  They  have  not  manifested  their  emptiness 
and  uncertainty.  In  the  freshness  of  enjoyment,  the 
mind  magnifies  these  objects,  and  throws  around  them 
a  drapery  of  gaudy  colours,  promising  rich  felicity. 

In  advanced  life,  the  prospect  is  extended  ;  friends 
are  more  numerous ;  reputation  and  property  in- 
crease ;  wife,  and  children,  and  children's  children, 
enliven  every  scene,  and  give  a  charm  to  the  domes- 
tic circle ;  attachments  are  multiplied ;  the  cords 
which  bind  us  to  life,  become  stronger  and  stronger ; 
habits  are  confirmed ;  enjoyments  are  more  substan- 
tial and  satisfactory,  the  world  more  valuable,  life 
more  precious,  death  a  greater  evil.  Whatever  en- 
dears life,  renders  the  grave  more  dismal. 


295 

When  a  man  is  prosperous  and  contented ;  when 
his  employment  furnishes,  not  only  the  necessaries, 
but  the  comforts,  and  some  of  the  luxuries  of  life ; 
when  his  dwelling  is  convenient,  his  land  fertile,  his 
table  loaded,  and  his  cup  is  full ;  when  his  creditors 
know  not  the  way  to  his  house,  and  the  physician  is 
a  stranger ;  when  his  friends  resort  to  him,  and  his 
apartments  echo  the  voice  of  kindness,  is  not  his  life 
precious  ?  His  good  name,  like  the  perfume  of  pre- 
cious ointment,  extends  around  him.  When  he 
appears  in  public,  every  honest  eye  views  him  with 
respect,  every  tongue,  on  which  dwells  the  law  of 
kindness,  speaks  his  praise ;  he  labours,  he  reads, 
he  travels,  or  executes  business,  as  most  promotes 
his  comfort,  his  profit,  or  his  usefulness.  What  is 
more,  he  executes  his  purposes,  he  accomplishes  his 
labours.  Happy  is  such  a  father  ;  happy  are  his  chil- 
dren ;  happy  the  wife,  devoted  to  his  welfare  ;  happy 
are  his  friends  ;  but,  oh,  how  terrible  the  hour  of  his 
dissolution  !  He  is  torn  from  friends,  torn  from  pos- 
sessions, from  all  the  delights  of  life.  What  sorrow, 
what  anguish,  can  be  compared  with  this  ? 

II.  Death  is  the  king  of  terrours,  in  destroying 
all  the  plans  and  future  hopes  of  this  world. 

The  schemes  and  hopes  of  men  are  numerous  ;  they 
are,  generally,  full  of  life,  and  vigour,  and  zeal.  Their 
projects  are  various,  their  toils  persevering.  With 
more  than  a  painter's  skill,  they  clothe  future  scenes 
in  the  colours  of  delight,  and  admiration.  Death 
ruins  all. 

In  the  grave,  is  no  work,  nor  device,  nor  knowledge. 
It  is  the  dull  mansion  of  forgetfulness  and  slumbor. 


296 

To  the  enterprising  parent,  how  dismal  the  prospect, 
He  is  labouring  to  render  his  family  happy  and  pros- 
perous. For  this  he  watches,  and  plants,  and  builds, 
and  trades,  and  adds  field  to  field.  But  while  he  is 
laying  the  foundation  of  their  hopes,  while  the  work 
is  his  toil  by  day,  his  dream  by  night,  his  strength 
fails,  his  expectations  perish ;  he  leaves  his  family  in 
a  stormy  world,  without  a  patron,  without  a  guide. 

In  the  death  of  the  husband,  or  the  wife,  the  worldly 
hopes  of  both  are  blasted.  Their  day  of  joy  is  fol- 
lowed by  a  night  of  distress.  Their  children  and 
their  secular  affairs  occupied  their  thoughts,  and  too 
far  banished  God,  and  eternal  things,  from  their  re- 
membrance. The  olive  plants,  about  their  tables, 
were  more  pleasant  to  them,  than  the  rose  of  Sharon, 
than  the  blossoms  of  Paradise.  But  instead  of  social 
bliss,  and  increasing  domestic  pleasures,  one  sinks  in 
the  cold  waters  of  death,  the  other  is  shipwrecked  on 
a  desolate  coast,  to  weep  and  grieve  alone. 

In  the  sprightliness  of  youth,  we  form  towering 
schemes  of  worldly  felicity-.  We  expect  to  exercise 
sound  discretion,  to  form  the  wisest  plans,  and  per- 
severance to  execute  them  with  success.  We 
expect  faithful  friends,  a  pure  reputation,  unmixed 
pleasure,  and  abundant  wealth.  At  such  a  flat- 
tering period,  how  terrible  to  be  torn  from  life,  from 
felicities,  which  in  imagination  are  "so  certainly  to  be 
acquired,  so  easily  enjoyed.  Such  a  youth,  so 
strong  is  the  illusion,  hardly  believes  that  he  is  in 
danger ;  still  less  that  his  danger  is  imminent ;  that 
his  complaints  are  fatal.  He  is  surprised  at  the  admo- 
nitions of  his  friends,  he  neglects  their  advice,  he  ban- 


297 

ishes  fear,  till  it  is  too  late  to  hope.  Then,  perhaps, 
he  awakes  as  from  a  dream ;  he  inquires  if  nothing 
can  be  done ;  he  looks,  he  wishes,  he  sighs,  he 
despairs,  he  dies ! 

The  votary  of  appetite,  and  sensual  indulgence, 
meets,  in  death,  the  king  of  terrours.  He  expected  a 
long  course  of  pleasure ;  he  resolved  to  balance  his 
secret  fears  with  new  scenes  of  jollity  ;  to  throw  off 
the  weary  yoke  of  self-denial,  to  refuse  no  delight,  to 
riot  in  all  the  luxuries  of  sense.  While  he  is  smiling 
at  the  fears  of  those,  who  dare  not  indulge  like  him ; 
while  every  thought  is  pleasure,  every  sound  music, 
and  every  hope  transport,  death,  like  a  sturdy  offi- 
cer comes  to  murder  his  pleasures,  to  hasten  him  to  the 
awful  silence  of  the  grave.  Where  now  are  his  gay 
schemes,  his  transient  hopes,  his  momentary  delights, 
his  noisy  revels,  his  mirthful  songs  ?  They  are 
exchanged  for  the  dreary  horrours  of  death,  the  terrific 
darkness  of  the  grave,  the  unknown  terrours  of  the 
spiritual  world. 

Who  has  not  seen  death  arrayed  in  terrour  to  the 
man  toiling  for  wealth  ?  To  him,  property  appears  in 
all  its  importance,  and  generally  it  is  very  important. 
For  this  he  exerts  all  his  powers.  At  present  he  con- 
ceives his  possessions  are  too  limited  to  be  enjoyed. 
When  they  have  risen  to  a  certain  measure,  he  proposes 
to  indulge  in  pleasure,  to  exhibit  his  affluence  in  the 
splendour  of  his  living.  But  ere  this  day  of  joyful 
anticipation  arrives,  his  strength  fails,  fever  kindles  in 
his  veins,  and  he  hears  a  voice,  "  This  night  thy  soul 
is  required."  To  him,  is  not  death  the  king  of  ter- 
rours ? 

38 


£98 

Behold  the  man  of  science.  His  education,  his  tal- 
ents, and  his  friends,  flatter  his  hopes.  His  exertions 
are  roused,  his  zeal  is  kindled,  his  ambition  is  inflamed  ; 
he  anticipates,  he  claims,  he  assumes,  a  conspicuous 
place  in  society.  He  sacrifices  rest  and  ease ;  he 
denies  himself  all  amusement ;  he  refuses  no  labour. 
Feeble  with  confinement,  pale  with  study,  he  is  an 
easy  prey  of  disease.  Death  knocks  at  his  door. 
His  extensive  science,  his  splendid  hopes,  vanish  for 
ever ;  his  worldly  schemes  are  lost  in  the  grave. 
Death  is  the  king  of  terrours. 

III.  A  conviction  that  we  have  not  done  what  we 
might  to  prepare  for  death,  may  render  it  the  king  of 
terrours. 

I  speak  not  of  those  persons,  whose  crimes  some- 
times alarm  the  spirit,  and  harrow  up  the  soul,  and  ter- 
rify the  conscience,  making  life  miserable,  and  death 
terrible  ;  but  I  refer  to  that  worldly  temper,  that  indif- 
ference to  divine  things,  with  which  even  good  men,  in 
some  degree,  are  chargeable,  which  leave  the  heart 
unprepared  for  a  better  world.  Most  men,  and  indeed, 
all  men  of  any  moral  sensibility,  have  a  serious  con- 
viction, of  not  having  feared  God,  or  loved  God,  as 
they  ought.  They  have  not, fled  to  the  mercy  of 
God,  or  the  atonement  of  the  Saviour,  as  they  ought ; 
but  have  remained  deaf  to  his  calls,  when  knocking  at 
their  door,  "  his  head  wet  with  the  dew,  arid  his  locks 
with  the  drops  of  the  night."  They  know  that  they 
have  not  cherished,  but  resisted,  the  strivings  of  the 
Holy  Spirit.  Most  men  have  a  distinct  remembrance, 
that  they  have  been  worldly  in  their  affections,  selfish 
in  their  views,  forgetting  God,  and  forgetting  their 


899 

u\v  n  souls.  They  remember  that  in  a  thousand  in- 
stances, they  have  forsaken  their  own  mercies,  been 
intemperate  in  their  passions,  wicked  in  their  indul- 
gences. They  know  that  they  have  neglected  prayer, 
and  faith,  humility,  and  that  holy  walk  with  God, 
which  give  hope,  and  courage,  in  death,  and  dispel 
the  darkness  of  the  grave.  This  conviction  of  guilt, 
makes  the  soul  shrink  back  from  death,  and  recoil 
from  the  presence  of  God.  A  violated  law,  a  neg- 
lected gospel,  an  abused  Saviour,  shroud  the  grave 
in  hideous  darkness,  render  death  the  king  of  terrours. 
In  such  an  hour,  the  heart  exclaims,  "  Had  I  been  as 
devout,  and  faithful,  and  obedient,  as  I  ought,  I  might 
now  look  up  to  God,  with  unmixed  confidence,  as  my 
Father,  and  Saviour  ;  but,  alas,  my  sins  make  me 
tremble  with  a  fearful  expectation  of  a  judgment  to 


come." 


IV.  The  mere  uncertainty  of  what  may  be  the 
consequences  may  render  death  very  terrible. 

The  person,  it  may  be,  has  had  some  feeble  faith  or 
hope  of  the  divine  favour,  and  immortal  felicity.  Still 
he  has  not  "  peace  and  assurance."  Apprehending 
the  approach  of  the  last  enemy,  he  looks  into  his 
heart,  and  finds  much  to  condemn ;  he  does  not 
know  but  the  moment  of  his  dissolution  may  reveal 
him  to  the  world  of  spirits,  as  a  graceless  hypocrite ; 
he  does  not  know  but  in  that  moment,  he  may  open 
his  eyes  among  lost  spirits,  hear  Judas  cursing  the 
day  in  which  he  was  born,  and  the  rich  man  crying 
for  a  drop  of  water  to  cool  his  tongue.  He  does  not 
know,  but  he  himself  may  manifest  their  temper,  and 
imitate  their  example,  and,  in  the  day  of  judgment. 


300 

be  cast  into  everlasting  fire.  The  mere  uncertainty 
of  this  vast  concern  may  fill  the  mind  with  anxiety 
and  distress,  and  render  death  the  king  of  terrours. 

V.  That  nothing  more  can  be  done  for  the  salva- 
tion of  the  soul  after  death,  is  enough  to  fill  the  mind 
with  anxiety,  and  render  the  event  dreadful. 

It  is,  I  think,  evidently  taught  in  Scripture,  that  in 
the  day  of  judgment,  men  will  be  examined  only 
respecting  the  conduct  of  this  life ;  they  will  be  re- 
warded or  punished  according  to  the  deeds  done  in 
the  body.  This  life,  then,  is  the  only  period  of  pro- 
bation, the  only  time  to  make  our  calling  and  elec- 
tion sure.  During  life,  the  gospel  and  its  ordinances 
are  of  immense  value ;  in  death,  they  are  forever  lost. 
The  value  of  those  instructions,  which  convey  light, 
and  grace,  and  comfort  to  the  soul,  cannot  be  esti- 
mated. The  word  of  the  Lord  is  a  pearl  of  great 
price,  more  precious  than  rubies.  The  gospel  is  glad 
tidings  of  great  joy  to  all  people.  The  hour  is  dread- 
ful, which  takes  these  means  of  salvation  from  the 
departing  soul.  When  this  moment  arrives,  mercy  will 
no  longer  be  offered,  the  volumes  of  life  will  no  longer 
be  open,  the  gospel  will  be  heard  no  more,  the  Holy 
Spirit  will  no  longer  strive,  the  day  of  mercy  is  past. 
When  this  moment  arrives,  the  hopes  of  the  soul 
perish,  the  very  thought  of  salvation  is  gone,  secret 
religion,  public  worship,  acts  of  charity,  faith,  and 
hope,  all  come  to  an  end.  In  death  the  man  loses 
the  instructions  of  parents  and  friends,  the  admoni- 
tions of  neighbours,  the  exhortations  of  ministers. 
He  will  never  hear  another  sermon,  he  will  never 
attend  another  sacrament,  never  read  another  passage 


301 

in  the   book  of  life.     The   means  of   salvation    air 
lost. 

Could  he  return  from  death,  to  feed  the  poor,  to 
visit  the  sick,  to  devote  himself  to  God,  death  might 
be  less  terrible.  Could  he  rise  from  the  grave,  to  be 
more  constant  and  devout  in  his  prayers,  to  be  more 
attentive,  and  teachable,  in  hearing  the  gospel,  more 
diligent  in  obeying,  more  zealous  in  supporting  it, 
death  might  not  be  the  king  of  terrours.  Could  he 
awake  from  the  cold  sleep  of  death,  only  one  hour, 
for  prayer,  for  repentance,  and  faith  in  Jesus,,  death 
might  not  be  the  king  of  terrours.  But  in  death,  the 
sweet,  the  mediatorial  hour  is  past. 

VI.  The  pains  and  natural  evils  of  death  often 
render  it  most  terrible. 

Here  I  need  say  nothing  of  the  widow's  anguish,  or 
the  orphan's  woes,  of  the  parent's  blasted  hopes,  or 
the  tears  and  lamentations  of  the  brothers  and  sisters, 
when  those,  who  are  bone  of  their  bone,  and  flesh  of 
their  flesh,  are  taken  from  them.  The  loss  of  the 
survivors  is  often  irreparable,  their  affliction  inconso- 
lable and  overwhelming. 

I  say  nothing  of  the  afflicting  sickness,  which  gen- 
erally precedes  dissolution,  of  the  burning,  restless 
fever,  of  the  chilling,  wasting  consumption,  of  the 
aches,  and  pains,  and  distresses,  which  wear  away 
the  strength,  and  exhaust  life.  I  say  nothing  of  the 
irksome,  loathsome  remedies,  nothing  of  the  anxious 
days,  and  wakeful  nights,  of  the  heart-rending  dis- 
couragements, of  the  alternate  hopes  and  terrours,  and 
final  despair  of  life,  so  full  of  anguish  and  agony  as 
often  to  render  death  itself  desirable,  death  itself  a 


relief  to  the  best  friends.  Their  sympathetic  distress 
and  terrour  are,  frequently,  undescribably  affecting. 
The  dying  man  often  sees  and  feels  their  anguish,  as 
well  as  his  own.  The  tears  of  neighbours,  the  sighs 
and  lamentations  of  the  family,  wife,  children,  and 
friends,  often  increase  the  misery  of  the  departing 
spirit.  While  his  heart  is  breaking  with  his  own 
sufferings,  while  his  agony  is  insupportable,  and  soul 
and  body  are  parting,  he  is  oppressed  and  agitated, 
and  terrified,  with  the  consternation  which  fills  the 
room.  Who  has  not  witnessed  scenes  like  this  ? 
Who  will  not  witness  them  again,  when  the  last  sum- 
mons shall  reach  some  beloved  friend  ?  Restless, 
speechless,  his  sufferings  and  wants  cannot  be  known. 
To  moisten  his  lip,  to  wait  the  dread  issue  in  awful 
silence,  or  with  tears  and  sighs  of  anguish,  is  the  sad 
office  of  the  family.  The  breathing  difficult  and 
laborious,  the  sound  gives  warning,  that  the  last  hour 
has  come.  The  powers  of  nature,  sometimes,  roused 
to  their  last  effort,  prolong  the  struggle ;  the  contest 
is  only  lengthened  agony  and  despair,  till  death 
reaches  the  vital  powers,  and  the  victim  yields  to  the 
all-conquering  tyrant  The  last,  last  effort,  of  a  dying 
friend,  dissolves  the  heart.  If  disciplined  in  wo,  if 
inured  to  suffering,  a  heart-moving  silence  seals  the 
lips  of  the  survivors  ;  but  if  unaccustomed  to  such 
scenes,  if  not  familiar  with  anguish  and  misery,  a 
burst  of  tears,  and  loud  lamentations,  proclaim  the 
greatness  of  their  loss,  and  their  heart-rending  grief. 
They  look  at  those  eyes,  once  sparkling  with  delight, 
or  melting  with  tenderness,  which  never  will  open 
again ;  at  those  lips,  which  never  again  will  charm 


303 

the  soul  with  the  accents  of  love  and  benevolence, 
at  the  visage,  which  was  lighted  up  with  a  thousand 
beauties,  diffusing  cheerfulness  and  pleasure  around, 
now  pale  and  ghastly.  That  lovely  frame,  those 
beautiful  limbs,  which  moved  with  grace,  gladdening 
every  beholder,  must  now  be  wrapt  in  the  attire  of 
the  grave,  be  buried  in  the  earth,  food  for  worms. 
Oh  death,  thou  art  the  king  of  terrours ;  a  hideous 
tyrant,  crushing  the  race  of  man !  May  God  hasten 
the  time,  when  thou  shalt  die,  and  man  shall  triumph. 


REFLECTIONS. 

I.    The  subject  teaches  us  the  dreadful  evil  of  sin. 

Sin  is  the  source  of  all  our  wo.     By  one  man  sin 
entered  the  world,  and  death  by  sin,  and   so  death 
passes  upon  all,  because  all  have  sinned.     Sin  com- 
missions the  pestilence  to  assail  the  human  family. 
The  fell  tyrant  renders  cities  and  countries  desolate. 
Sin  loads  the  fields  of  battle  with  the  dead,  crimsons 
it  with  blood,  and  destroys  the  hope  of  man.     Sin 
arms  disease  and  death  with  irresistible  power.     All 
the  pain  and  misery  in  the  universe  is  the  fruit  of  sin. 
While  the  pair  of  Eden  were  pure  and  sinless,  while 
entire  obedience  marked  their  conduct,  neither  pain, 
nor  grief,  nor  fear,  nor  anxiety,    was  ever   known. 
For  them  the  heavens  smiled  without  a  threatening 
cloud;    for  them  the  rivers  of  God,  refreshed   the 
bowers  of  paradise ;  for  them  each  plant  and  flower 
perfumed  the  air.     The  whole  universe  joined  in  con- 
cert to  gladden  their  hearts,  and  satisfy  their  wishes. 
The  beauties  of  earth,  and  glories  of  heaven,  directed 


304 

their  minds  to  God,  and  bade  them  rejoice.  Entirely 
innocent,  every  thought  was  joy.  In  this  scene  of 
holy  obedience  and  ravishing  delight,  they  saw,  they 
desired,  they  seized,  the  forbidden  fruit.  As  they 
tore  it  from  the  tree,  the  world  was  wrapped  in  gloom  ; 
the  heavens  were  astonished ;  the  angels  forsook  the 
walks  of  Eden,  disease  and  death  received  commis- 
sion to  destroy  every  living  creature  ;  God  drove  the 
sinners  from  the  tree  of  life.  Sin  scatters  sickness  in 
all  our  families ;  sin  fills  the  grave  yard  with  the 
dead  ;  and  hell,  with  the  waitings  of  despair. 

II.  Is  it  not  a  heavenly  employment,  to  aid  others 
in  their  preparation  for  death? 

Probably,  more  in  this  way  may  be  done  than  is 
generally  supposed.  Human  minds  have  vast  influ- 
ence over  one  another.  Children  commonly  think 
their  parents  wise  and  good.  This  gives  them  an 
almost  irresistible  sway  over  their  minds.  As  the 
tender  twig  is  bent,  so  their  minds  are  directed. 

Not  only  then  devote  your  children  to  God,  give 
them  to  him  in  solemn  covenant ;  but  let  them  enjoy 
thy  pious  examples,  thy  serious  advice,  thy  fervent 
prayers.  Not  only  give  them  an  early  education, 
according  to  your  circumstances  and  their  capacities ; 
but  guard  them  against  the  contagion  of  vicious  soci- 
ety, put  suitable  books  into  their  hands,  which  may 
enlighten  their  minds,  and  affect  their  hearts,  and  in- 
fluence their  lives.  Secure  to  them  sound  instruction 
in  the  school,  and  the  house  of  God. 

Those  who  are  teachers  in  schools  and  seminaries 
are  generally  believed  by  their  pupils  to  be  great  and 
learned.  This  gives  importance  to  what  you  recom- 


305 

mend,  renders  your  religious  instructions  impressive, 
your  good  examples  almost  irresistible.  Lovers, 
friends,  and  neighbours,  often  possess  unknown  influ- 
ence over  each  other's  minds.  Were  all  this  influence 
combined,  and  exerted  to  aid  each  other  in  prepara- 
tion for  death,  what  a  harvest  of  felicity  might  follow. 

You  love  your  child,  your  pupil,  your  friend  ;  you 
are  afraid  he  will  be  lost ;  his  terrours  of  conscience, 
in  a  dying  hour,  may  wring  your  heart  with  anguish  ; 
his  despairing  cries  to  rocks  and  mountains,  in  the  day 
of  judgment,  may  overwhelm  your  spirit  with  commis- 
eration. Now  then,  in  health  prove  your  love,  exert 
your  influence  to  prepare  him  for  his  last,  last  hour, 
that  he  may  die  in  peace,  that  holy  angels  may  hover 
round  his  dying  pillow,  to  bear  his  spirit  to  the  bosom 
of  his  God.  They  who  turn  others  to  righteousness, 
shall  shine  as  stars  of  glory  forever  and  ever. 

III.  We  learn  the  value  and  excellence  of  Chris- 
tian faith. 

Death  is  a  great  evil,  a  terrible  foe ;  but  Christian 
faith  triumphs  over  his  power.  Though  guilty,  though 
dying,  the  Christian  may  hope  and  rejoice.  Jesus 
Christ  is  the  author  of  eternal  salvation  to  all  those 
who  obey  him.  His  promise  to  them  is,  "  I  will 
ransom  you  from  the  power  of  the  grave,  I  will  re- 
deem you  from  death.  Oh  death,  I  will  be  thy 
plagues  ;  Oh  grave,  I  will  be  thy  destruction.  '  I 
am  the  resurrection  and  the  life.' ' 

If  the  Christian  knows  himself,  he  knows  in  whom 
he  has  believed,  and  that  he  is  well  able  to  keep  what 
he  has  committed  to  him,  till  the  day  of  judgment, 

He  may   well    say,    "  Though  he    slay  me,   I  will 
39 


306 

trust  in  him.  I  am  ready  to  depart.  1  would  not 
live  always."  Are  not  such  persons  blest  and  happy  ? 
Only  a  little  lower  than  angels,  they  aspire  to 
their  glory.  A  kind  parent  calls  the  believer,  and 
often  he  is  willing  to  go.  He  knows  that  God  is  the 
most  suitable  judge  of  the  time  and  circumstances  of 
his  departure ;  he  submits,  and  is  composed.  He 
gives  up  his  schemes  of  worldly  prosperity,  and  the 
numerous  pleasures  around  him ;  he  forgets  the  dark- 
ness of  the  grave,  and  the  agonies  of  dissolution,  in 
view  of  approaching  glory. 

By  an  eye  of  faith,  he  sees  heaven  open,  and  Jesus 
standing  on  the  right  hand  of  the  father.  Devoutly 
he  cries,  "  Lord  Jesus,  receive  my  spirit."  "  Come 
Lord  Jesus,  come  quickly."  "  Oh  death,  where  is  thy 
sting  ;  Oh  grave,  where  is  thy  victory."  "  When  shall 
I  die ;  when  shall  I  live  forever." 

IV.  The  subject  admonishes  us  very  seriously  to 
prepare  for  the  severe,  overwhelming  trial  of  a  dying 
hour. 

Recollect  the  vanity  of  worldly  hopes.  Often,  your 
success  only  disappoints  your  expectation.  Our  very 
wishes  give  us  not  our  wish.  In  prosperity,  man 
sometimes  wakes,  and  finds  himself  undone.  From 
death  none  are  excused.  Where  are  David,  and  Sol- 
omon, and  Paul,  and  Jesus  ?  Where  are  many  of  your 
best  friends  ?  Let  death  be  familiar  to  your  thoughts  ; 
this  may  prevent  surprise  in  a  dying  hour.  Let  the 
rest  of  your  pillow  remind  you  of  the  long  slumber  of 
the  grave.  Let  the  morning  light  remind  you  of  the 
resurrection,  and  the  day  of  judgment.  Life  is  a 
garden,  in  which  grows  the  tree  of  life ;  we- may  reach 


307 

the  branches  ;  we  may  gather  the  fruit.  Life  is  a 
short  period,  in  which  we  may  acquire  the  inheritance 
of  saints,  the  crown  of  glory,  the  felicity  of  angels, 
mansions  in  heaven.  Would  it  not  be  wise  to  take 
death  into  all  your  calculations  ?  When  you  plant, 
when  you  build,  when  you  buy,  or  sell,  or  labour,  or 
amuse  yourselves,  would  it  not  be  wise,  to  ask  your 
heart  what  probable  influence  this  may  have  on  your 
last  moments,  and  your  future  hopes  ?  Would  not  this 
temper  your  wishes,  moderate  your  passions  ?  \Vould 
it  not  be  wise  to  become  more  particular,  more  fer- 
vent, more  frequent  in  your  devotion  ?  Is  it  not  a  duty 
of  self-preservation,  to  be  more  broken  hearted  in  your 
repentance,  more  devout,  more  humble,  more  teach- 
able, more  intimate  with  God,  more  engaged  in  his 
cause,  and  your  own  salvation  ? 

Is  it  not  wise,  more  seriously  to  consider  the  rapid 
flight  of  your  days,  the  uncertainty  of  a  moment  ? 
Death  is  the  king  of  terrours.  But  exercising  Chris- 
tian faith  and  hope,  to  die  is  gain.  We  escape  from 
sin,  and  remorse,  and  distress,  from  disappointment 
and  danger.  We  pass  from  the  bed  of  death,  to  min- 
gle with  the  righteous,  to  unite  with  angels,  in  the 
presence  of  God.  Blessed  are  the  dead,  who  die  in 
the  Lord,  they  rest  from  their  labours,  and  their  works 
do  follow  them.  Amen. 


LIB»7 

OF  TUK 

*"k  C  '? 


PSALM  cxix,  18. 

Open  thou  mine  eyes,   that  I  may  behold  wondrous 
things  out  of  thy  law. 

THE  prayers  of  a  man  are  a  good  index  of  his  relig- 
ious character.  As  a  man  prayeth,  so  is  he  ;  such  is 
the  moral  state  of  his  heart.  He  spontaneously  prays 
for  what  he  desires  and  loves.  If  he  asks  for  wisdom, 
it  is  evidence  that  he  is  a  lover  of  wisdom. 

This  most  excellent  psalm  is  a  wonderful  strain  of 
devotion.  The  Greek  Fathers  consider  it  "  an  abridg- 
ment of  David's  life,  in  which  he  expresses  all  the 
states  through  which  he  had  passed,  the  trials,  perse- 
cutions, succours,  and  encouragements,  he  had  receiv- 
ed." The  Latin  Fathers  perceive  in  it,  "all  the 
morality  of  the  gospel,  and  rules  of  conduct  for  every 
situation  in  life."  Cassiodorus  asserts  "  that  it  con- 
tains the  sentiments  of  the  prophets,  apostles,  martyrs, 
and  saints,  of  every  age." 

The  text  is  a  prayer,  expressing  an  humble  heart, 
a  love  of  truth,  a  sense  of  dependence.  "  Open  thou 


310 

mine  eyes,  that  I  may  discover  wondrous  things  out 
of  thy  law."  Law,  in  this  place,  means  the  word  of 
God,  or  the  whole  volume  of  revelation. 

DOCTRINE.  In  ascertaining  the  truths  of  revelation, 
we  ought  to  pray  for  divine  assistance. 

The  plainest  truths,  which  are  universally  believed, 
require  the  authority  of  revelation,  to  command  our 
faith.  "  Through  faith  in  the  divine  oracles,  we  un- 
derstand that  the  worlds  were  framed  by  the  word  of 
God."  How  much  more  do  we  need  divine  illumina- 
tion, to  believe  the  doctrine  of  the  apostacy,  of  a  Re- 
deemer, of  an  atonement,  of  a  new  birth,  of  a  resur- 
rection to  immortal  life  ?  But  I  proceed  to  show  how 
reasonable  is  the  petition  of  the  text,  or  to  enforce  the 
duty  of  praying  for  divine  assistance  in  ascertaining 
the  truths  of  the  Bible. 

I.  In  the  scriptures  are  wonderful  truths  ;  there- 
fore, should  we  repeat  the  prayer  of  the  text. 

If  things  wonderful  were  not  in  the  word  of  God, 
such  a  prayer  would  be  useless  ;  but  they  are  more 
than  can  be  reckoned  up  in  order.  In  revelation,  we 
see  the  glorious  system  of  the  universe  rising  from 
nothing,  the  sea  and  dry  land  separated,  the  sun  ruling 
the  day,  the  moon  the  night.  We  see  man,  the  off- 
spring of  God,  holding  the  sceptre  of  this  world. 

"  Here  we  behold  how  infant  time  began, 

"  How  the  dust  moved,  and  quickened  into  man, 

"  Eternal  bliss  thro'  pleasing  pages  trace, 

"  And  find  salvation  in  the  paths  of  grace." 

We  hear  the  law  announced  in  the  bowers  of  Eden. 
"  In  the  day  thou  eatest  thereof,  thou  shalt  surely 
die."  In  rebellion  against  his  Maker,  we  see  man 


311 

put  forth  his  hand  and  eat.  We  see  him  driven  from 
his  paradise  of  joy  ;  briars  and  thorns  start  up  before 
him ;  he  is  compelled  to  glean  his  subsistence  by  the 
sweat  of  his  brow,  disease,  and  death,  and  a  thousand 
woes,  following  in  the  train. 

From  Jehovah  we  hear  a  voice,  "  The  seed  of  the 
woman  shall  bruise  the  serpent's  head."  In  the  ful- 
ness of  time  he  appears,  made  of  a  woman.  He  makes 
propitiation  for  sin,  is  a  sacrifice  for  a  lost  world ;  the 
author  of  eternal  life  to  all  who  believe.  His  spirit  he 
pours  out,  and  blesses  the  labours  of  his  ministers  ; 
myriads  of  sons  and  daughters  are  born  for  glory  ; 
those  who  were  dead  in  trespasses  and  sins  become 
kings  and  priests  of  God ;  Heaven  receives  an  acces- 
sion of  inhabitants  from  our  dying  world. 

These,  and  many  more,  are  wonderful  things  of 
revelation.  They  deserve  our  regard,  our  most  pro- 
found inquiry  ;  they  are  subjects,  which  angels  exam- 
ine with  deep  attention.  Here  is  a  field,  which  may 
give  ample  scope  to  the  most  extensive  science,  to  the 
most  powerful  intellects.  Contemplating  such  a  pros- 
pect, we  may  well  pray,  "  Open  thou  our  eyes,  that  we 
may  discover  wronderful  things  in  thy  law."  Enlighten 
us,  that  we  may  understand  these  glorious  themes. 

II.  The  prayer  of  the  text  is  our  duty,  because  it 
is  immensely  important  for  us  to  understand  the 
things  of  the  law. 

If  the  subjects  of  revelation  were  uninteresting,  or 
of  trivial  consequence,  to  neglect  such  an  application 
to  heaven,  'might  be  more  excusable.  But  the  truths 
of  revelation  are  more  important  than  any  worldly 
good,  fame,  wealth,  or  power.  They  are  the  onlv 


312 

charter  of  our  immortal  hopes, — the  only  lights '  to 
guide  us  to  heavenly  bliss.  But  unless  they  are  under- 
stood, they  are  useless,  as  though  they  were  in  their 
original  tongues. 

What  is  the  compass  to  the  man,  who  understands 
not  the  pointing  of  the  needle.  What  is  a  guide-board 
to  a  traveller,  who  cannot  read  the  words  and  figures 
inscribed.  If  the  trumpet  give  an  uncertain  sound, 
who  will  prepare  himself  for  battle  ? 

Bibles,  sabbaths,  sermons,  sacraments,  are  all  use- 
less, unless  they  are  understood.  If  then  God  has 
made  prayer  one  means  of  illumination,  we  ought  to 
pray  for  divine  assistance  to  understand  the  sacred 
oracles. 

The  truths  of  revelation  involve  all  that  is  impor- 
tant, all  that  is  glorious,  or  terrible  to  man.  The  best 
hopes  of  this  life ;  consolation  or  agony  in  a  dying 
hour  ;  immortal  blessedness  or  eternal  misery  in  the 
world  to  come,  are  all  suspended  on  our  understand- 
ing the  truths  of  the  gospel.  Shall  we  not  then  pray, 
that  we  may  understand  their  wondrous  glories  ?  They 
preserve  us  from  idolatry,  guilt,  and  death ; — they 
make  us  wise  unto  salvation. 

III.  The  natural  indifference  or  sluggishness  of  the 
human  mind  is  a  reason,  why  we  should  pray  for 
divine  assistance  in  our  religious  inquiries. 

A  celebrated  writer  has  pronounced  sloth  to  be  the 
constitutional  sin  of  human  nature.  Men  love  to  idle 
away  life  in  sensual  indulgence.  Necessity  excites 
them  to  labour,  or  to  meditation.  They  need  some 
powerful  agent,  to  excite,  to  awaken,  to  animate  and 
engage,  their  spirits.  They  love  to  slumber  ;  they 


313 

are  habitually  pleading  for  a  little  more  sleep,  a  little 
more  slumber.  Of  spiritual  sleep,  this  is  more  em- 
phatically true.  How  many  bibles  are  read,  how 
many  sermons  are  heard,  how  many  peals  of  elo- 
quence arrest  the  senses  and  chain  the  attention, 
while  the  wicked  hearts  of  the  hearers  are  unmoved, 
while  their  purposes  are  not  changed,  while  their  evil 
consciences  are  not  awakened,  while  the  still  slumbers 
of  spiritual  death  are  not  disturbed. 

What  can  alarm,  what  can  awaken,  what  can  rouse 
them  to  read,  to  search,  and  understand  the  oracles  of 
truth?  Not  the  kind  advice  of  friends,  not  the  sage 
maxims  of  philosophy,  not  the  orthodox  opinions  of 
theology,  not  the  loudest  tones  of  fiery  zeal.  The 
Spirit  of  God,  and  nothing  but  the  Spirit  of  God,  will 
rouse  and  engage  the  heart,  to  seek  for  religious  wis- 
dom, as  for  hidden  treasure.  The  Spirit  of  God  is  a 
rushing  wind,  a  penetrating  fire,  to  enlighten  the 
mind,  to  melt  the  heart.  Shall  we  not  then  cry  for 
his  gracious  influence,  that  we  may  behold  wondrous 
things  in  the  law  of  the  Lord. 

IV.  Some  have  misunderstood  the  truths  of  the 
bible ;  this  is  a  strong  reason  why  you  should  offer 
the  prayer  of  the  text. 

If  others  have  fatally  mistaken  the  doctrines  of  the 
bible,  it  certainlyis  possible  that  you  may.  If  others 
have  been  lost  for  want  of  caution  and  prayer,  have 
you  not  reason  to  be  considerate,  and  concerned  for 
yourself?  You  are  exposed  to  the  same  temptations  ; 
you  are  liable  to  the  same  prejudices ;  you  possess 
the  same  mental  imbecility  with  other  men  ;  therefore, 
vou  may  be  in  danger  of  adopting  the  same  or  similar 
40 


314 

errours.  Who  then  will  presume  to  say,  "  I  am  secure 
from  dangerous  errours."  May  I  not  ask  without  any 
just  reason  of  offence,  whether  some  persons  of  as 
much  native  genius,  of  as  liberal  an  education,  of 
more  distinguished  privileges,  and  apparently,  of  equal 
integrity,  have  not  fatally,  or  dangerously,  mistaken 
the  truths  of  revelation  ?  Is  not  this  a  reason  for  you 
to  be  careful,  and  circumspect,  and  anxious,  to  know 
the  truth  ?  Not  only  ignorant  and  weak  men,  but  men 
of  understanding,  great  and  learned  men,  have  adopt- 
ed gross  errours,  mistaking  the  grand  design  of  the 
gospel.  To  confirm  this,  I  need  only  mention  what 
you  all  very  well  know,  that  some  great  and  learned 
men  have  understood  and  believed  in  direct  opposition 
to  other  great  and  learned  men.  Che  class  must  be 
materially  wrong. 

If  two  men  adopt  opposite  creeds,  it  is  not  possible 
that  both  should  agree  with  the  bible.  You  cannot 
explain  away  the  difference.  One  man  believes  human 
nature  is  debased  and  depraved  ;  another  says,  no. 
One  believes  that  all  men  must  be  born  again ; 
another  limits  such  a  change  to  pagans.  One  believes 
that  the  impenitent  will  suffer  the  vengeance  of  eternal 
fire  ;  his  neighbour  believes  that  all  men  will  be  finally 
happy.  One  bows  before  Jesus  Christ  as  the  mighty 
God  ;  his  fellow  worshipper  views  him  only  as  an  ex- 
cellent man.  Who  can  unite  these  opposite  creeds  ? 
Who  can  harmonize  these  jarring  opinions  ?  One  class 
is  infallibly  wrong  ;  their  faith  is  the  baseless  fabric 
of  a  vision,  they  believe  with  the  multitude,  or  adopt 
the  phantoms  of  their  own  imaginations.  Yet  both 
enrol  the  names  of  men,  prudent,  discreet,  learned, 


315 

and  wise.  Does  not  this  illustrate  and  confirm  the 
importance,  and  the  necessity  of  divine  assistance  in 
forming  our  opinions  of  gospel  doctrines  ?  Where 
great  men  and  mighty  have  stumbled  and  fallen,  shall 
we  not  humbly  feel,  and  devoutly  acknowledge  our 
danger,  crying,  "  Lord,  open  our  eyes,  that  we  may 
behold  wondrous  things  out  of  thy  law." 

V.  The  dislike,  which  men  feel  towards  truths  of 
the  bible,  renders  it  needful  for  them  to  pray  for 
divine  assistance. 

I  could  easily,  to  my  own  satisfaction,  make  out  a 
catalogue  of  truths,  with  abundant  proof  that  they  are 
unwelcome  to  irreligious  men.  Respecting  some  of 
them,  I  think  all  reflecting  men  would  be  agreed  ;  but 
I  have  time  only  to  refer  you  to  the  general  declar- 
ation of  Jesus  Christ,  which  is  amply  sufficient  for 
my  purpose.  "  Light  has  come  into  the  world,  and 
men  love  darkness  rather  than  light."  They  love 
errour ;  they  are  averse  to  the  truth.  Will  such  per- 
sons spontaneously  perceive  the  evidence,  and  believe 
the  truths,  of  divine  revelation  ;  or  must  they  be  con- 
vinced and  compelled  by  the  Spirit  of  God  ? 

This  aversion  to  truth  must  give  the  heart  a  strong 
bias  towards  errour  and  delusion,  and  shows  the  pro- 
priety of  the  psalmist's  prayer.  Men  readily  believe 
what  they  love  to  hear.  Evidence  of  what  is  unpleas- 
ant, if  it  be  not  invincible,  they  are  wont  to  resist  and 
reject.  No  dream  of  night  is  more  fallacious,  than  the 
opinion,  that  no  praise  or  blame  is  attached  to  belief 
or  faith.  It  is  built  on  the  groundless  notion,  that  all 
men  necessarily  believe  according  to  evidence.  Why 
then  do  men  so  often  think  more  highly  of  themselves. 


316 

and  of  their  children,  and  of  their  possessions,  than  do 
their  neighbours  ?  Why  do  men  more  readily  believe 
ill  reports  of  their  enemies,  than  of  their  friends  ?  He 
is  yet  far  from  knowing  what  is  in  man,  he  has  yet  to 
learn  one  of  the  most  common  operations  of  the 
human  mind,  who  does  not  ascribe  moral  worth  to  a 
sound  faith,  who  does  not  perceive  that  aversion  to 
gospel  truth  is  a  dangerous  cause  of  errour  and  delu- 
sion. Where  is  the  man,  so  teachable,  so  pure,  so 
good,  as  to  say,  "  I  have  always  loved  the  truth, 
believed  and  obeyed  the  truth.  The  law  of  the  Lord 
has  always  been  my  delight  ?" 

VI.  Facts  have  proved  that  divine  assistance  is 
necessary,  and  should  therefore  be  sought,  that  even 
good  men  may  understand  the  revelation  of  God. 
Who  then  will  excuse  himself  from  this  prayer  of 
David.  Some  real  difficulties  lie  in  the  way  of  clearly 
understanding  revealed  truth.  We  are  conversant 
with  objects  of  sense.  Through  them  we  receive  our 
knowledge.  The  law  of  God  embraces  abstract  sub- 
jects ;  it  has  reference  to  a  spiritual  world,  and  to 
spiritual  duties,  to  the  soul,  and  to  God.  A  doctrine 
is  to  be  collected  from  various  texts,  written  in  differ- 
ent languages  and  ages,  while  other  texts  have  fca  dif- 
ferent aspect. 

Where  no  real  difficulty  exists,  the  natural  imbecil- 
ity of  the  mind,  or  some  prejudice,  or  some  temporary 
aberration  of  thought,  may  prevent  the  perception  of 
the  most  plain  and  palpable  truth.  Jesus  Christ  ex- 
plicitly told  his  disciples,  that  he  should  go  to  Jerusa- 
lem, that  he  should  there  be  delivered  to  the  Gentiles, 
that  they  would  kill  him,  and  that  he  would  rise  again 


317 

the  third  day.  What  could  be  more  plain  ?  Yet  they 
understood  him  not.  When  all  these  things  took 
place,  a  short  time  after,  they  were  surprized,  they 
were  alarmed.  They  despaired ;  they  fled ;  they 
abandoned  his  cause.  When  he  arose,  this  was  equal- 
ly incredible.  Yet,  a  few  days  after,  when  the  Holy 
Spirit  enlightened  their  minds,  they  clearly  understood 
these  things,  and  Peter  and  the  other  apostles  explain- 
ed them  to  the  congregations  of  Jerusalem,  with  so 
much  perspicuity,  and  energy,  and  pathos,  that  thou- 
sands were  added  to  the  church.  Is  it  strange  then, 
that  all  humble  men  offer  the  petition  of  the  psalmist  ? 
Very  few  persons  will  flatter  themselves  that  they 
have  mote  vigourous  minds,  more  intellectual  attain- 
ments, more  elevated  piety,  more  talents  for  gaining 
religious  truth.  If  he  found  such  a  prayer  needful 
for  him,  is  it  not  then  more  needful  for  you  ?  If  he 
was  deeply  affected  with  the  danger  of  errour  and  de- 
lusion, if  his  mind  laboured  with  many  things  hard  to 
be  understood,  if  he  was  humbled  with  the  profound 
mysteries  of  godliness,  and  in  the  oppression  of  his 
heart  exclaimed,  "  Open  thou  mine  eyes,"  how  much 
more  need  you  to  pray  for  the  Holy  Spirit  to  lead 
your  mind  into  all  truth. 

REFLECTIONS. 

I.  From  the  subject  I  infer,  that  a  man  is  as  really 
bound  to  adopt  a  correct  faith,  as  to  live  an  upright 
life. 

In  whatever  light  you  view  the  subject,  you  will 
never  be  able  to  see  that  opinions  are  neutral  in  their 


318 

moral  character.  They  have  a  most  powerful  influ- 
ence on  our  conduct.  They  are  generally  the  parents 
of  action.  Let  a  man  adopt  the  opinion,  that  you 
have  no  right  to  believe  any  thing,  which  is  not  con- 
tained in  his  creed,  and  he  will  not  only  be  uncharitable 
and  censorious,  but  he  will  persecute  you — if  he  can, 
if  he  dare.  If  you  plead  for  the  importance  of  actions, 
then  I  say,  that  thoughts,  and  opinions  are  equally 
important;  for  when  a  man  thinks,  he  as  truly  per- 
forms an  act,  as  when  he  visits  the  sick.  When  a 
man  believes,  it  is  his  act,  which  has  a  moral  charac- 
ter, as  really  as  any  other  act. 

The  moral  character  of  a  man,  whether  it  be  good, 
or  bad,  as  truly  rests  on  his  thoughts,  as  his  actions^ 
He  exercises  his  fidelity,  his  candour,  his  regard  to 
truth,  his  obedience,  as  much  as  in  a  life  of  pure 
morals.  A  man  is  as  really  wicked  to  think  wrong, 
as  to  act  wrong.  His  erroneous  faith  is  as  really 
wrong,  as  his  immoral  life.  In  the  text,  David  does 
not  pray  God  to  direct  his  course  of  actions,  but  to 
enlighten  his  mind,  that  he  may  understand  the  truths 
of  revelation.  Teach  me  what  to  believe  of  God, 
and  his  Son,  of  man,  of  heaven,  and  hell.  "As  a  man 
thinketh,  so  is  he."  As  the  complexion  of  his 
thoughts,  and  opinions,  such  is  his  real  character. 

II.  If  just  views  of  truth,  and  divine  influences, 
are  so  important,  I  infer  the  danger  of  party  spirit. 

The  spirit  of  party  diverts  the  mind  from  the  only 
standard  of  divine  truth.  Party  views  erect  another 
standard,  the  opinion  of  their  founder.  He  is  the 
oracle  of  their  faith.  If  they  can  acquire  his  sup- 
posed luminous  views,  his  elevated  sentiments,  his 


319 

Spiritual  consolations,  they  feel  secure  of  the  divine 
favour.  When  a  man  will  not,  or  dare  not,  think  for 
himself,  nor  decide,  and  believe,  independently  of  a 
party,  he  is  merely  the  satellite  of  a  greater  body, 
doomed  to  move  as  he  moves,  and  change  as  he 
changes.  Then  the  place  where  he  happens  to  reside, 
the  company  with  whom  he  may  associate,  the  books 
he  may  read,  or  some  other  fortuitous  circumstance, 
will  decide  the  nature  of  his  faith,  and  his  character, 
and  perhaps  his  future  existence.  If  you  once  imbibe 
the  infatuation  of  party  zeal,  no  doctrine  will  be  too 
foolish  to  gain  your  belief,  no  practice  too  absurd  for 
your  approbation,  no  leader  too  visionary  for  you  to 
follow.  Neglecting  to  pray  for  divine  influences, 
giving  yourself  up  to  the  direction  of  your  party,  you 
lose  your  individuality  of  character ;  you  are  a  cypher 
added  to  the  sum  total  of  your  party. 

III.  If  we  need  divine  influences,  to  understand 
speculative  truth,  do  we  not  still  more  to  perform  the 
practical  duties  of  life  ? 

If  we  need  divine  light,  to  understand  the  doc- 
trines of  religion,  who  will  not  pray  for  spiritual 
strength  to  execute  the  self-denying  and  arduous 
duties  of  a  religious  life  ?  Where  is  the  man  so  re- 
plenished with  heavenly  grace,  so  fortified  with  holy 
resolutions,  that  he  is  sure  of  being  always  deaf  to 
the  songs  of  sensual  delight,  always  blind  to  the 
enchantment  of  alluring  temptation  ?  In  view  of  such 
practical  difficulties,  David  prays  God  to  "  keep  him 
in  a  perfect  way, — to  direct  his  steps, — to  hold  him 
up, — to  preserve  him  from  presumptuous  sins; — 
nnlcr  my  steps  in  thy  word." 


320 

If  in  the  scriptures  are  some  doctrines  hard  to  be 
understood,  are  there  not  commands  hard  to  be 
obeyed  ?  Thousands  lead  wicked  lives,  who  have 
an  orthodox  faith.  In  some  instances,  the  obedient 
man  must  renounce  his  favourite  pleasure,  crucify  his 
strongest  passion,  abandon  the  dearest  object  of  his 
heart.  Will  not  the  good  man,  then,  pray  for  grace, 
to  do  the  will  of  God  ? 

IV.  From  the  subject,  I  infer  that  those  do  not 
behold  the  wondrous  things  of  the  law,  who,  passing 
by  its  precise  meaning,  adopt  only  such  opinions,  as 
appear  to  them  to  be  just  and  reasonable. 

Some  persons  admit  the  divine  authority  of  reve- 
lation, yet  adopt  only  such  articles  of  faith,  as  seem 
to  them  most  suitable.  Instead  of  searching  the 
scriptures,  to  learn  their  precise  meaning,  they  form  a 
creed  themselves ;  perhaps  borrowing  some  insulated 
passages  to  give  it  authority.  Such  do  not  behold 
wondrous  things  in  the  law  of  the  Lord ;  they  are 
delighted  with  their  own  inventions.  Had  they  never 
heard  of  revelation,  they  might  have  formed  a  creed, 
as  much  to  their  satisfaction,  the  pagans  may  now  do 
this.  If  we  believe  only  what  appears  plain,  and 
desirable,  and  just,  we  disarm  revelation  of  all  author- 
ity, our  faith  is  on  the  sand,  to  be  swept  away  by 
every  wind,  to  be  whirled  about  by  every  breath  of 
air.  What  was  orthodox,  becomes  erroneous,  when 
we  have  changed  our  place  and  society.  What  was 
rational  in  youth,  may  seem  absurd  in  mature  life ; 
what  we  believed  in  prosperity,  is  rejected  in  adver- 
sity. We  may  have  as  many  creeds,  as  changes  in 
our  lives.  On  this  principle,  every  individual  may  be 


321 

expected  to  have  a  faith  different  from  his  neighbour, 
according  to  his  different  education,  pursuit,  and  tone 
of  mind.  Hence  every  sect  has  a  different  system. 
Instead  of  copying  the  law  of  the  Lord,  they  adopt 
what  seems  to  them,  with  their  peculiar  habits,  to  be 
reasonable  and  just.  Hence,  the  poor  and  ignorant 
have  their  creed  ;  the  rich  and  the  great  their  creed ; 
the  learned  theirs,  producing  moral  confusion  and 
ruin.  Do  those  merit  the  name  of  Christian,  merely 
because  they  acknowledge  the  authority  of  revelation, 
and  have  adopted  a  religious  faith  of  their  own  ? 

If,  in  a  fleet  of  a  hundred  ships,  each  commander, 
instead  of  being  directed  by  his  compass,  follow  his 
own  opinion,  when  neither  sun  nor  stars  appear, 
what  will  be  the  result  ?  Would  not  their  destruc- 
tion be  as  various  as  their  opinions,  or  the  fatalities  of 
a  stormy  sea  ?  So  in  the  voyage  of  life,  men  neglect 
the  compass  of  truth,  and,  in  devious  courses,  follow 
the  pictures  of  their  own  fancy.  Can  they  reach  the 
same  coast,  hail  the  spires  of  the  same  temple,  land 
in  the  New  Jerusalem  ? 

Why  should  we  pray  for  divine  assistance,  if  we 
may  understand  the  word  with  different  meanings  ? 
If  Socinus,  and  Calvin,  and  Swedenbourg,  acknowl- 
edge the  inspiration  of  the  scriptures,  will  this  render 
all  their  jarring  opinions  sound,  Christian  doctrines  ? 
Truth  is  fixed,  as  the  needle  to  the  pole.  One  man 
may  have  acuteness  of  vision  to  see  the  pointing  and 
vibrations  of  the  needle  more  than  another ;  one  may 
understand  doctrines  more  clearly,  more  exactly,  than 
another ;  but  as  the  keenest  vision  cannot  see  the 
needle  point  to  the  west,  when  it  is  really  to  the 
41 


322 

north,  so  the  profound  genius  cannot  discover  one 
class  of  doctrines,  when  an  opposite  class  is  actually 
revealed.  You  may  as  well  imagine  that  you  see  a 
slumbering  lake,  where  a  lofty  mountain  rises  to  the 
clouds,  or  that  you  behold  a  storgiy  sea  of  angry- 
billows,  where  is  solid  land,  hills  and  dales,  glittering 
spires,  and  cheerful  villages.  Men  lose  the  excel- 
lence of  truth;  they  see  not  the  wonders  of  the 
divine  law,  if  they  forget  its  high  authority,  and  frame 
their  own  creed,  delighted  with  their  own  opinions, 
and  satisfied  with  the  inventions  of  their  own  wisdom. 

V.  If  it  be  our  duty  to  pray  for  wisdom,  that  we 
may  understand  the  word  of  God,  then  we  ought  to 
use  other  means. 

Not  only  prayer,  but  meditation  and  reading,  com- 
paring one  passage  with  another,  are  -  serious  duties. 
In  this  connexion,  I  should  be  criminal,  not  to  mention 
scripture  commentaries.  Men  of  learning,  who  were 
men  of  God,  have  devoted  their  lives  to  the  study  of 
the  scriptures.  They  have  left  us  the  fruit  of  their 
labours.  The  writings  of  Poole,  and  Henry,  and 
Burkit,  of  Doddridge,  and  Clark,  and  Scott,  to  name 
no  more,  deserve  the  gratitude  of  the  Christian  world. 

Still  more  useful,  more  necessary,  is  the  preached 
gospel.  This  is  the  grand  luminary,  which  guides 
men  through  the  dark  and  dangerous  wilderness  of 
this  world,  to  the  heavenly  Canaan.  This  is  the 
glorious  pillar  of  fire,  to  lead  them  through  the  sea  of 
worldly  troubles,  and  the  cold  Jordan  of  death,  to 
mount  Zion,  and  the  city  of  the  living  God.  Faith 
conieth  by  hearing  the  gospel.  Those,  who  irrelig- 
iously neglect  to  attend  on  a  preached  gospel,  in  <i 


teachable,  and  humble  manner,  from  sabbath  to 
sabbath,  manifest  a  daring  contempt  of  divine  mercy, 
practically  bid  defiance  to  almighty  wrath,  and  render 
their  destruction  nearly  certain.  Those,  who  are 
destitute  of  the  gospel,  and  neglect  any  reasonable 
sacrifice  to  ensure  the  invaluable  blessing,  treat  them- 
selves as*  unworthy  of  eternal  life.  They  prove  that 
they  love  darkness  rather  than  light,  falsehood  rather 
than  truth,  that  the  love  of  God  is  not  in  their  hearts, 
nor  the  fear  of  God  before  their  eyes.  They  seek 
the  ways  of  death.  They  reject  the  grace  of  God, 
to  their  own  destruction.  They  build  the  walls  of 
their  own  prison,  whence  they  will  not  be  released, 
till  they  have  paid  the  uttermost  farthing. 


JAMES  v,  17,  18. 

* 

Elias  was  a  man  subject  to  like  passions  as  we  are, 
and  he  prayed  earnestly  that  it  might  not  rain  :  and 
it  rained  not  on  the  earth  by  the  space  of  three  years 
and  six  months.  And  he  prayed  again,  and  the 
heaven  gave  rain,  and  the  earth  brought  forth  her 


MAN  is  the  most  useful  study  of  man.  To  ascertain 
his  moral  character,  his  capacity  for  obedience,  the 
limits  of  his  power,  or  extent  of  his  attainments,  is  a 
duty  of  high  importance.  As  in  the  glass,  face 
answers  to  face,  so,  in  some  measure,  do  the  minds 
of  men  correspond  to  each  other.  Particularly  is  this 
the  case  with  those  in  the  same  degree  of  improvement, 
whether  saint,  savage,  or  sage.  By  analyzing  the 
conduct  and  motives  of  other  men,  you  may  learn 
more  of  your  own.  By  observing  what  they  accom- 
plish, you  may  discover  your  own  powers,  the  latent 
resources  of  your  own  minds.  No  study,  no  science, 
is  more  interesting.  Should  a  wise  man  land  on  a 


326 

newly  discovered  island,  he  might,  perhaps,  readily 
remark  some  peculiarities  in  the  soil,  the  animals,  the 
plants  and  minerals ;  but  before  he  fully  investigated 
them,  unless  his  profession  directed  him  to  a  particu- 
lar pursuit,  he  would  examine  the  character  of  the 
inhabitants.  Their  descent,  their  language,  their 
customs,  their  laws,  their  government,  their  religion, 
and  the  state  of  the  arts,  would  be  objects  of  his  dili- 
gent inquiry.  What  is  the  colour  of  a  flower,  com- 
pared with  the  morals  of  an  accountable  being? 
What  is  the  texture  of  a  shell,  or  the  height  of  a 
mountain,  compared  with  the  attainments  of  immortal 
man  ? 

Of  all  men,  Elias,  or  Elijah,  is  one  of  the  most 
remarkable.  He  rises  eminent  among  the  sons  of 
Adam,  and  well  deserves  particular  attention.  Of 
other  prophets,  something  is  said  respecting  their 
parentage  or  early  life ;  but  this  man  is  abruptly  in- 
troduced; he  seems  to  drop  from  the  clouds,  a 
prophet  in  mature  life,  with  the  message  of  God  on 
his  lips.  Hence  the  Jews  and  some  Christian  com- 
mentators have  supposed  him  an  angel.  This,  the 
text  seems  to  contradict,  asserting  that  he  had  our 
passions;  was  a  man  like  us. 

Will  you  accompany  me,  the  moments  before  us,  in 
contemplating  his  character  ? 

I.  He  was  a  man  of  remarkable  faith.  He  be- 
lieved in  God.  In  what  God  revealed,  he  put  unlim- 
ited confidence.  He  said  to  Ahab,  "  As  the  Lord 
God  of  Israel  liveth,  there  shall  not  be  dew  nor  rain 
these  years  ;  but  according  to  my  word."  Here  was 
unmixed,  unwavering  faith.  Had  he  not  enjoyed  thr 


327 

u  faith,  which  is  a  demonstration  of  things  not  seen," 
his  self-respect,  his  vanity,  would  have  preserved  him 
from  such  a  daring  declaration.  Had  one  doubt 
chilled  his  heart,  he  would  not  have  presumed  to 
express  himself  in  such  unqualified  terms.  The  next 
evening  dew  might  have  detected  his  rashness,  and 
rendered  him  the  sport  of  the  king  and  country.  But 
believing  in  God,  he  is  not  afraid  to  proclaim  what 
God  has  revealed.  Afterwards,  God  commanded  him 
to  retire  to  one  of  the  branches  of  the  Jordan,  assur- 
ing him  that  the  ravens  should  supply  his  wants. 
What  could  be  more  improbable,  or  a  more  severe 
trial  of  his  faith  ?  What  could  be  more  dismal,  than 
to  dwell  in  this  solitary  spot,  ravenous  birds  his 
companions  and  stewards  ?  Feeding  on  carrion 
themselves,  whence  could  they  procure  wholesome 
food  ?  From  whose  table  or  oven  could  they  obtain 
bread  ? 

Here,  I  should  not  do  justice  to  you  or  myself,  did 
I  not  remark,  that  some  difference  of  opinion  has  pre- 
vailed on  this  subject.  The  word  orebim,  translated 
ravens,  is  by  some  of  the  learned  thought  to  signify 
merchants.  They  suppose  that  travelling  traders,  con- 
stantly passing  by  the  retreat  of  Elijah,  sold  him  pro- 
vision. Others  suppose  the  word  signifies  Arabians,  and 
that  these  wandering  people  supplied  the  prophet's 
table.  The  Jewish  Rabbis  say,  that  a  town  in  the 
vicinity  was  called  Orbo,  which  is  nearly  the  same 
word,  rendered  ravens  ;  and  St.  Jerome  says  the  inhab- 
itants of  this  place  supplied  Elijah  with  bread  and  meat. 
Jerome  had  lived  in  that  country,  and  taken  great  pains 


to  ascertain  facts,  to  prepare  himself  to  translate  the 
scriptures.  His  opinion  has  great  weight  with  the 
learned.  His  brook  becoming  dry,  God  sends  Elijah 
to  Zarephath,  a  town  of  Zidon,  beyond  the  limits  of 
Israel,  a  pagan  neighbourhood,  whence  Jezebel 
brought  her  idolatry.  He  was  not  sent  to  Obadiah, 
who  was  then  supporting  a  hundred  prophets  of  the 
Lord  ;  he  was  not  sent  to  the  rich  men  of  Zidon ; 
but  to  a  widow,  a  poor  widow,  who  had  been  com- 
manded to  support  him.  What  means  had  she,  in 
the  famine,  to  support  such  a  boarder  ?  As  he  came 
to  the  gate  of  the  city,  he  found  her  gathering  sticks, 
and  he  said  to  her,  "  Fetch  me,  I  pray  thee,  a  little 
water,  and  a  morsel  of  bread."  She  said,  "As  the 
Lord  God  liveth,  I  have  not  a  cake,  but  a  handful  of 
meal,  and  a  little  oil,  and  I  am  gathering  two  sticks, 
that  I  may  dress  it  for  me,  and  my  son,  that  we  may 
eat  it,  and  die."  Here  the  prophet's  faith  breaks 
forth.  "  Fear  not ;  first  make  me  a  little  cake  ; — the 
barrel  of  meal  shall  not  waste — nor  the  cruise  of  oil 
fail."  Had  not  his  faith  been  triumphant,  he  would 
have  trembled,  making  such  a  declaration,  lest  the 
provision  failing,  his  name  would  be  blazoned  abroad, 
as  a  false,  fraudulent  deceiver.  But  witness  the 
power  of  faith ;  it  renders  her  barrel  a  store-house  of 
flour  ;  her  cruise  a  fountain  of  oil. 

Does  not  this  lovely  Zidonian  rival  the  daughters 
of  Israel  in  the  strength  of  her  faith  ?  Might  she  not 
have  been  the  ancestor  of  her,  who,  in  the  same 
region,  a  thousand  years  after,  brought  her  daughter 
to  Jesus  Christ?  In  the  midst  of  a  famine,  a  poor 
widow,  with  a  dependant  child,  makes  bread  and 


329 

supplies  a  stranger  from  her  miserable  pittance.  She 
believes  God,  and  casts  herself  on  his  bounty. 

Another  more  wonderful  display  of  the  prophet's 
faith  is  seen,  when  different  military  commanders  are 
sent  to  arrest  him.  "  If  I  be  a  man  of  God,  let  fire 
come  down  from  heaven,  and  destroy  thee,  and  thy 
fifty."  Fire  did  come  and  destroy  him  and  his  fifty. 
But  for  his  faith,  he  might  have  been  branded  with 
infamy,  as  a  boasting  son  of  malice  and  murder.  The 
whole  life  of  this  remarkable  man  was  a  display  of 
faith.  His  very  attempt  to  raise  the  child  of  the 
widow,  his  venturing  into  the  presence  of  Ahab,  who 
had  searched  the  world  for  him,  his  contest  with  the 
prophets  of  Baal,  and,  above  all,  his  stepping  into  the 
chariot  of  fire,  and  calmly  ascending  from  the  world, 
were  triumphant  exhibitions  of  faith  in  God. 

By  faith  Noah,  warned  of  God,  and  moved  with 
fear,  built  an  ark,  and  saved  himself  and  family. 
This  was  natural,  and  not  to  be  compared  with  the 
exploits  of  Elijah.  By  faith  Abram  went  out,  not 
knowing  whither  he  went ;  but  this  was  an  ordinary 
enterprize,  compared  with  the  wonders  of  the  proph- 
et's faith.  Abram  went  among  strangers,  visited 
Palestine,  before  the  wild  Arabs  of  his  house  had  made 
it  so  dangerous  a  country  as  it  now  is.  Elijah,  vol- 
untarily, ventures  to  ride  in  the  whirlwind,  to  traverse 
the  starry  skies,  to  visit  worlds  unseen,  unknown. 

II.  A  remarkable  influence  over  the  minds  of 
others,  a  wonderful  talent  of  persuasion,  was  a  distin- 
guished trait  of  Elijah's  character. 

A  stranger,  a  traveller,  he  asks  charity  at  the  door 
of  a  widow  in  the  village  of  Zarephatn.  VVita  reJig- 


330 

ious  emphasis,  she  tells  him,  that  she  has  only  a 
handful  of  meal,  and  a  little  oil.  Will  she  shorten 
her  own  life,  and  the  life  of  her  little  son,  to  gratify  a 
passing  beggar  ?  Ought  not  her  charity  to  begin  at 
home  ?  Who  can  be  in  greater  need  ?  Say  not,  this 
was  the  providence  of  God,  and  therefore  reflected 
no  honour  on  the  prophet's  talents.  This  was 
no  more  the  providence  of  God,  than  it  always  is 
when  pious  women  are  persuaded  to  perform  their 
duty.  She  must  have  been  convinced,  and  persuaded, 
or  she  would  never  have  given  him  a  single  crumb, 
from  her  morsel  of  bread.  No  ordinary  means  could 
have  accomplished  this.  Doubtless  he  urged  not 
merely  his  own  necessities,  but  the  command  and 
promise  of  God.  He  spoke  with  that  air  of  sincerity, 
earnestness,  and  irresistible  power,  which  convinces 
the  judgment,  and  satisfies  the  heart.  The  things 
asserted  were  too  remarkable,  too  improbable,  to  gain 
belief,  uttered  by  an  ordinary  man  or  in  an  ordinary 
manner  This  would  never  wring  the  last  morsel  of 
bread  from  a  perishing  family,  a  helpless  widow  and 
orphan. 

His  influence  over  the  mind  of  Obadiah  was  not 
less  remarkable.  "  Go  tell  Ahab  that  Elijah  is  here." 
Obadiah  knew  the  wrath  of  the  king,  but  did  not 
believe  he  would  be  suffered  to  destroy  the  prophet. 
He  supposed  God  would  again  convey  him  to  some 
place  of  safety,  and  that  the  king  would  sacrifice  him, 
for  not  making  Elijah  his  prisoner.  He,  therefore, 
pleads  for  his  own  life,  arguing  his  cause  most  affect- 
ingly.  He  reminds  the  prophet  that  he  had  himself 
supported  a  hundred  prophets.  It  was  hard  now  to 


331 

be  made  a  sacrifice.  Still  he  takes  his  life  in  his  hand, 
and  informs  Ahab  where  Elijah  is,  expecting  his  own 
immediate  destruction  to  follow. 

Was  not  here  a  triumph  of  intellect,  of  mind  over 
mind  ?  If  you  doubt,  make  the  experiment.  Go, 
and  persuade  your  friend,  to  undertake  some  service, 
which  he  believes  will  be  fatal  to  his  life.  A  few 
such  master  spirits,  who  persuade  others  to  second 
their  measures,  to  be  the  instruments  of  their  pur- 
poses, guide  the  community,  and  govern  the  world. 
This  mental  power  triumphs,  more  strikingly,  over 
Ahab  himself.  For  a  moment  recollect  their  relative 
situation.  Ahab  was  an  absolute  despot,  checked  by 
no  parliament  or  council.  Enraged  with  Elijah,  he 
had  searched  for  him  in  all  the  neighbouring  states. 
Elijah  had  fled,  yet,  by  Obadiah,  now  proposes  an 
interview.  Ahab  is  instantly  on  his  march,  traversing 
hill  and  dale,  like  a  blood  hound,  hastening  to  his 
prey.  Soon  his  roving  eye  catches  the  object  of  his 
revenge.  In  fancy,  he  sees  him  hung  in  air,  to 
feed  the  ravens.  He  cries,  "  Art  thou  he  who  trou- 
blest  Israel?"  But  the  prophet's  voice  I  hear.  Is  it 
supplication,  or  terrour,  or  despair  ?  "  I  have  not 
troubled  Israel — but  thou,  and  thy  father's  house ; — 
gather  all  Israel  to  mount  Carmel,  and  the  prophets 
of  Baal,  four  hundred  and  fifty.  He  said  no  more.  He 
humbled,  he  subdued  the  impious  Ahab,  who  sent  to 
all  the  children  of  Israel,  to  assemble  at  mount  Car- 
mel Who  ever  witnessed  such  a  change  in  a  haughty 
despot,  covered  with  crimes,  and  thirsting  for  blood  ? 
The  voice  of  the  prophet  operates  like  the  electric 
flash.  His  eye  sparkling  with  holy  zeal :  his  brow 


33°2 

marked  with  the  decision  of  the  heart,  his  words,  more 
powerful  than  those,  which  commanded  the  sun  to 
stand  still,  have  tamed  the  madness  of  the  king.  The 
lion,  roaring  for  his  prey,  has  become  harmless  as  a 
lamb ;  a  little  child  may  lead  him. 

Excepting  in  one  instance,  wre  have  not  heard 
Elijah  address  a  public  assembly ;  then  his  power  of 
persuasion  surpassed  all  example.  Nothing  equals^this 
in  the  history  of  eloquence.  In  imagination  pass  to 
the  land  of  Canaan ;  lift  your  eye  to  the  hill  of  Car- 
mel,  covered  with  the  thousands,  and  the  ten  thousand 
times  ten  thousand  of  Israel,  an  impious  race  of  har- 
dened idolaters.  Behold  the  prophet  of  God  rising 
in  the  midst  of  this  boundless  multitude.  His  person 
is  uncouth ;  he  seems  more  like  a  hermit,  than  a  pow- 
erful orator  ;  he  is  a  hairy  man,  and  has  a  leathern 
girdle  round  his  loins.  Surveying  the  immense 
throng,  his  eyes  affect  his  heart.  He  exclaims, 
"  How  long  halt  ye  between  two  opinions  ?  If  the 
Lord  be  God,  follow  him ;  but  if  Baal,  follow  him." 
His  words  are  armed  with  power;  they  produce 
conviction ;  the  people  are  silent ;  they  answer  him 
not  a  word  ;  the  doctrine  appeared  reasonable. 

Having  made  such  progress,  he  pursues  his  advan- 
tage, and  proposes  an  experiment  to  settle  the  dispute. 
"  The  God  who  answers  by  fire,  let  him  be  God." 
'  If  Baal  answers  by  fire,  I  will  join  you  in  his  wor- 
ship. If  Jehovah  answers  by  fire,  then  you  will  unite 
with  me,  and  worship  Him.'  Never  did  orator  suc- 
ceed better.  The  people,  all  the  people,  answered 
and  said,  "  It  is  well  spoken."  Their  confidence  is 
gained.  With  anxiety  they  now  wait  the  trial  by 


tire.  The  prophets  of  Baal  proceed  to  the  experi- 
ment, and  utterly  fail.  Elijah  then  erects  an  altar, 
calls  upon  God,  and  he  answers  by  fire.  The  people 
are  satisfied ;  they  are  overcome  with  the  force  of 
truth ;  they  fall  on  their  faces,  and  cry,  "  The  Lord 
he  is  God  ;  Jehovah,  he  is  the  God  ;"  they  abandon 
idolatry.  Was  not  this  the  triumph  of  human  elo- 
quence? What  was  the  trembling  of  Caesar,  ad- 
dressed by  Cicero,  in  behalf  of  Ligarius  ?  What 
were  the  shouts  of  the  Athenian  rabble,  when  Demos- 
thenes spoke  ?  How  feeble  and  trivial  was  the  speech 
of  St.  Paul  before  the  Areopagus,  compared  with  this 
overwhelming  address  of  Elijah  to  the  tribes  of 
Israel  ?  Those  orators  influenced  an  individual,  or  a 
few  persons,  or  a  common  assembly  at  most ;  but  the 
millions  of  Israel  are  swayed  by  the  voice  of  Elijah, 
as  a  field  of  wheat  bows  before  the  gale,  or  a  forest 
before  the  wide  spreading  conflagration. 

III.  Elijah  was  singular  for  a  vein  of  bold  humour 
and  sarcasm. 

This  may  be  a  useful  gift,  under  the  direction  of 
prudence.  From  this  bow,  a  wise  man  may  shoot 
deadly  arrows.  Few  are  sharper  than  those  of  Elijah. 
After  the  prophets  of  Baal  had  prayed,  and  cried,  and 
cut  and  mangled  themselves  a  long  time,  and  had 
become  weary,  and  mortified,  and  desperate,  Elijah 
vexed  them  still  more.  He  mocked  them,  crying  as 
they  cried,  "  Oh  Baal,  hear  us."  Then  sarcastically 
tells  them  to  cry  louder.  Verily  your  god  is  a  god  ;  he 
could  hear  you,  if  he  were  not  so  busy  or  careless. 
Perhaps  he  is  talking  with  his  foolish  companions. 
The  noise  of  his  company  drowns  your  feeble  voices  : 


.334 

cry  louder,  louder  still,  if  you  would  be  heard.  He 
inay  be  on  a  journey;  the  prancing  of  his  horses,  or 
the  rattling  of  his  wheels,  prevents  his  hearing.  He 
may  be  asleep.  Rouse  him  up.  He  is  a  dull  and 
drowsy  god,  and  requires  noisy  worshippers. " 

All  this  may  seem  to  us,  not  only  extravagant,  but 
unnatural  ;  but  it  perfectly  agrees  with  the  notions, 
which  the  pagans  entertained  of  their  gods. 

IV.  Our  prophet  was  somewhat  variable  in  his 
temper,  and  subject  to  melancholy  depressions  of 
spirit. 

It  seems  to  surpass  the  strength  which  is  given  to 
man,  to  maintain  a  constant  tone  of  excitement.  The 
strongest  minds,  possessing  the  most  refined  sensibility, 
and  most  elastic  powers,  are  peculiarly  liable  to  depres- 
sion, melancholy,  and  sadness.  Some  writers,  therefore, 
have  considered  melancholy  as  an  attendant  of  genius. 
However  this  may  be,  I  need  not  prove,  that  minds 
of  the  highest  order,  especially  after  remarkable  exer- 
tions, are  frequently  crushed  with  distressing  melan- 
choly ;  the  most  trivial  inconvenience  is  magnified 
to  an  alarming  danger.  If  a  friend  treat  him  with 
neglect,  he  imagines  the  world  are  leagued  against 
him.  A  slight  indisposition  is,  in  his  view,  a  danger- 
ous malady.  Ingratitude,  or  impiety,  in  the  circle 
around  him,  convinces  his  mind  that  the  whole  world 
is  deluged  in  wickedness. 

Elijah  had  just  manifested  the  most  astonishing 
force  of  character ;  he  had  assumed  the  direction  of 
the  king ;  he  had  superseded  the  royal  authority,  and 
ordered  four  hundred  and  fifty  prophets  to  execution. 
At  the  close  of  this  wonderful  scene,  he  learns  that 


335 

Jezebel  was  angry,  and  threatened  him  with  a  woman's 
revenge.  A  sudden  panic  strikes  his  spirit ;  his  res- 
olution is  gone  ;  his  heart  dies  within  him ;  he  flies 
for  his  life,  to  Beersheba,  in  the  kingdom  of  Judah. 
Here  he  was  perfectly  safe,  beyond  the  jurisdiction  of 
Ahab,  and  under  the  protection  of  the  pious  king 
Jehoshaphat.  Indeed,  it  is  not  probable  that  any 
danger  was  near  him.  All  Israel  had  just  raised  their 
voices  in  his  favour.  Would  the  queen  have  dared 
to  touch  a  hair  of  his  head  ?  She  was  afraid  of 
Elijah,  and  wished  to  frighten  him  from  the  great 
work  of  reformation,  which  he  had  so  triumphantly 
commenced.  Therefore,  she  sends  him  word,  that 
she  would  slay  him.  Her  plot  succeeded.  The 
melancholy  prophet  fled  from  Beersheba  alone,  a 
day's  journey  into  the  howling  wilderness.  His 
terrours  seem  to  have  deprived  him  of  his  reason. 
He  sits  down  under  a  juniper  tree,  and  prays  that  he 
may  die.  Men  are  seldom  in  the  best  state  of  mind, 
when  they  are  forward  to  die.  From  the  wilderness, 
he  travels  a  hundred  and  fifty  miles,  to  mount  Nebo. 
This  occupied  him  forty  days,  going  through  by-ways, 
and  hiding  himself  in  secret  corners  ;  his  progress  was 
less  than  four  miles  a  day.  Is  this  my  lord  Elijah, 
who  just  now  swayed  the  hearts  of  Israel  with  the 
breath  of  his  divine  eloquence  ?  Lord,  what  is  man  ! 
V.  Elijah  was  remarkably  ardent  and  successful 
in  his  devotions. 

The  instances  of  his  successful  prayer  deserve 
our  particular  recollection.  God  is  no  respecter  of 
persons.  In  the  answers  of  his  prayers,  we  have 
not  only  a  proof  of  divine  faithfulness,  but  a 


336 

pattern  and  example  for  ourselves.  The  grace  of 
supplication,  exercised  by  one  good  man,  may  be 
exercised  by  another,  and  by  all.  We  may  be  as 
devout  as  Elijah.  God  giveth  liberally  to  all  who 
ask  him  in  a  certain  manner.  We  are  straitened  and 
limited  not  in  God,  but  by  our  own  cold  and 
contracted  desires.  The  scene  is  inexpressibly  dis- 
tressing, when  the  child  of  the  prophet's  hostess  falls 
sick,  and  dies ;  famine  abroad,  and  disease  and 
death  at  home.  The  afflictions  of  her  neighbours  do 
not  permit  them  to  visit,  and  comfort  her,  as  they 
would  wish.  Personal  distress  often  hardens  the 
heart,  and  increases  its  selfishness.  The  person  is 
too  much  absorbed  in  his  own  distress,  to  feel  strong 
sympathy  for  others.  He  is  more  disposed  to  expect 
sympathy  and  consolation,  than  to  yield  comfort  or 
relief.  He  is  often  too  much  occupied  in  relieving 
himself,  to  afford  assistance  to  others.  The  neigh- 
bourhood of  this  widow  were  borne  down  with  their 
own  miseries ;  her  cup  of  suffering  runs  over.  The 
husband  of  her  youth  is  gone ;  her  darling  boy  is 
gone ;  and,  somehow,  she  conceives,  by  the  influence 
or  agency  of  Elijah.  She  had  saved  his  life ;  and  he 
has  slain  her  son.  Her  disturbed  passions  burst 
forth  in  the  language  of  distress  and  crimination. 
"  What  have  I  to  do  with  thee,  thou  man  of  God. 
Art  thou  come  to  slay  my  son  ?  Was  this  thy  design, 
so  to  punish  my  sins  ?" 

Elijah  perceived  the  deadly  jealousy  of  her  heart; 
such  an  opinion  might  destroy  his  reputation  ;  he  might 
become  infamous,  as  the  cause  of  this  calamity.  The 
honour  of  Jehovah  was  concerned ;  his  prophets 


• 


33? 

might  become  odious,  as  the  ministers  of  wrath.  He 
resolves  to  plead  this  cause  before  his  God.  He  says 
to  the  woman,  "Give  me  thy  child."  The  child  is 
dead ;  nothing  worse  can  happen ;  she  complies. 
He  retires  to  his  chamber,  his  heart  labouring  with 
the  most  intense  desires,  the  most  impassioned  sup- 
plications. He  pours  out  his  soul  as  water,  before 
his  God.  He  presses  his  petitions  ;  he  multiplies  and 
repeats  them  ;  he  perseveres. 

God  heard  and  answered,  as  he  always  hears  such 
supplications.  With  raptures  of  joy,  the  mother  re- 
ceives her  child  restored  to  life.  Other  remarkable 
instances  of  his  successful  prayer,  you  all  recollect. 
Standing  by  the  altar  of  sacrifice,  he  raises  his  voice 
to  heaven  ;  fire  falls  and  consumes  the  offering,  the 
wood,  and  the  altar  itself.  At  the  sound  of  his 
prayer,  the  clouds  retire,  the  brooks  and  springs  are 
dry,  the  plants  wither  and  perish. 

While  the  land  is  thus  scorched,  he  ascends  mount 
Carmel ;  looking  around,  not  a  speck  of  a  cloud  is 
visible.  He  puts  himself  in  the  posture  of  prayer. 
He  resolves  to  pray  till  the  clouds  rise ;  till  the  rain 
falls.  He  sends  his  servant  to  look  westward,  whence 
he  expected  the  shower.  He  returns  once  and  again, 
having  discovered  nothing.  Again  and  again,  he 
sends  him,  resolving  to  continue  his  devotions,  till 
the  rain  comes.  The  cloud  rises,  the  heavens  are 
dark,  the  floods  are  poured  on  the  fields  of  Israel. 
Who  can  justly  estimate  the  privilege  of  prayer,  limit 
its  efficacy,  or  duly  commend  the  excellent  character 
of  the  prophet  ? 


338 


REFLECTIONS. 

I.  In  the  history  of  Elijah,  you  obtain  a  glance  at 
one  principle  of  the  divine  government.  The  provi- 
dence and  council  of  God  rest  on  the  faith  and  prayer 
of  his  people.  Whether  6od  govern  in  an  arbitrary 
manner,  or  by  physical  laws,  or  in  some  other  mode, 
men  have  long  disputed.  In  this  biographic  sketch  of 
the  prophet,  you  discover  the  guiding  star  of  provi- 
dence, the  channel  in  which  events  are  directed,  the 
golden  pivot  on  which  turn  the  mighty  interests  of  the 
world. 

The  prayers  of  Elijah  had  respect  to  eminent  indi- 
viduals, to  the  nation  of  Israel,  and  the  church  of  God. 
They  involved  events  of  the  highest  importance,  to 
kings  and  people,  to  church  and  state.  These  events 
were  measured,  directed,  and  controlled  by  his  prayers. 
As  the  river  bears  along  the  cheerful  bark;  as  the  gale 
moves  the  mighty  billows  of  the  deep,  so  the  holy 
prayers  of  God's  people  produce  and  control  the 
events  of  his  providence.  He  gives  a  spirit  of  prayer  ; 
he  kindles  intense,  devotional  ardour  in  the  soul,  then 
seconds  and  consummates  those  desires,  in  the  events 
of  his  providence. 

Prayer  is  the  offspring  of  that  mind,  which  directs 
all  events.  It  is  impossible,  that  prayer  should  not 
influence  God,  because  it  is  excited  by  his  Spirit. 
Prayer  moves  the  hand,  which  moves  the  world, 
touches  the  spring,  which  directs  the  machinery  of  the 
nniverse. 


While  clouds  and  darkness  are  round  about  him, 
while  his  footsteps  are  in  deep  waters  ;  while  he  does 
not  allow  us  to  enter  his  council  chamber,  nor  to 
know  the  secret  mysteries  of  his  kingdom ;  he  does 
indulge  us  with  the  wonders  of  revelation,  to  enter  the 
darkness  round  his  throne,  to  wade  in  the  waters  of 
the  sanctuary,  to  the  ankles  and  to  the  loins,  to  listen 
at  the  door  of  his  council  house.  The  secret  of  the 
Lord  is  with  those,  who  fear  him  ;  and  this  is  one,  most 
wonderful,  that  the  prayers  of  his  people  "  command" 
his  measures,  control  his  government,  are  the  instru- 
ments of  his  purposes,  the  medium  of  his  agency,  the 
organs  of  his  power,  in  this  province  of  his  boundless 
empire. 

II.  From  the  story  of  this  good  man?s  life,  you 
may  learn  the  important  lesson,  that  the  path  of  duty 
is  the  path  of  safety. 

A  more  striking  proof  of  this  important  doctrine  is 
not  easily  found.  To  a  selfish,  calculating  mind,  he 
seems  to  be  a  rash  man,  perpetually  rushing  into  dan- 
ger ;  yet,  if  you  observe,  you  always  find  him  safe  and 
unhurt.  The  wrath  of  enemies,  the  threats  of  power, 
famine  and  sword,  do  not  injure  him.  His  fidelity 
takes  away  their  terrour,  despoils  them  of  their  power. 
He  boldly  tells  Ahab  that  no  rain  shall  fall  for  years, 
but  when  he  pleases.  To  king  Ahaziah,  who  v/as  sick, 
he  says,  "  Thou  shalt  not  come  down  from  that  bed 
on  which  thou  art  gone  up ;  but  shalt  surely  die." 
When  duty  calls  him,  to  teach  them  their  folly  and 
their  sins,  kings  and  prophets  are  no  more  in  his  view 
than  worms  and  insects.  At  his  word  they  die  upon 
their  beds,  or  their  blood  reddens  the  waters  of  Kishon 


While  his  whole  life  seems  to  be  a  succession  of  fear- 
less darings,  not  a  hair  of  his  head  is  hurt. 

His  life  is  a  volume  of  practical  proof,  that  the  path 
of  duty  is  the  path  of  safety.  Who  can  read  or  hear 
his  story,  and  not  resolve  to  go  where  duty  calls,  to 
do  what  duty  requires,  leaving  the  consequences  with 
God.  God  is  now  as  much  disposed  to  save  his 
friends  from  evil,  as  when  he  bid  the  ravens  feed 
Elijah,  or  shut  the  mouths  of  lions,  while  Daniel  was 
a  lodger  in  their  dwelling.  Nothing  can  harm  you, 
while  you  are  followers  of  that  which  is  good.  You 
may,  like  Elijah,  think  it  prudent  to  retreat  into  the 
wilderness  ;  like  Joseph,  you  may  be  charged  with 
crimes  ;  like  Jacob,  you  may  quit  your  father's  house, 
and  be  cheated  by  your  best  friends ;  but  these  shall 
prove  to  be  the  occasion  of  success,  of  peace,  and 
hope,  and  gladness.  Go  then,  my  dear  friends,  pur- 
sue the  path  of  duty,  diligently,  faithfully,  and  God 
will  pour  you  out  a  blessing.  He  will  crown  your 
days  with  his  goodness  and  tender  mercy. 

III.  From  this  subject  we  discover,  that  the  best 
men  have  some  imperfections  and  sins. 

No  doubt  Elijah  was  one  of  the  best  men,  who 
ever  lived.  He  was  eminent  in  faith,  and  prayer,  and 
every  virtue.  His  courage  had  a  firmness  and  moral 
strength,  which  bid  defiance  to  danger.  He  did  more 
than  to  chase  a  thousand,  and  put  ten  thousand  to 
flight.  Rising  in  his  intellectual  and  moral  greatness, 
the  nation,  with  its  kings  and  prophets,  submit  to  his 
orders  ;  yet  some  spots  of  the  first  Adam  appear.  So 
unequal  was  his  temper,  that  when  a  woman  threat- 
ened him,  he  fled  to  the  desert.  Having  reached  the 


341 


summit  of  mount  Nebo,  his  peevishness  and  petulance 
are  worse  than  childish.  He  wishes  to  die,  for  fear  of 
dying,  or  of  being  killed.  He  who  denounced  death 
to  kings,  who  changed  the  clouds  to  brass,  and  cover- 
ed the  land  with  famine  and  desolation,  who  snatched 
a  victim  from  death,  and  disappointed  the  grave  ;  who 
brought  rain  and  fire  from  heaven,  like  a  frighted  child, 
now  cries,  "  A  lion  is  at  the  door  ;  I  shall  be  slain  in 
the  street." 

Observe,  also,  how  uncharitable  and  censorious  he 
is.  "What  dost  thou  here  Elijah,"  is  the  voice  of 
God.  "  Is  this  a  place  for  a  prophet  ?  What  is  thy 
work,  on  this  desolate  mountain  ?  Where  are  thy  peo- 
ple, the  flock  of  God  ?"  Hear  his  miserable  answer. 
"  The  people  of  Israel  have  forsaken  thy  covenant, 
thrown  down  thy  altars,  and  slain  thy  prophets,  and  I 
only,  I  alone  am  left."  "  Not  one  man  in  the  nation 
has  faith  or  true  religion  ;  all  have  denied  the  essential 
doctrines  of  revelation,  but  myself."  Such  are  the 
opinions  of  Christians,  when  they  view  their  brethren 
with  an  evil  eye,  when  they  make  the  Shibboleth  of  a 
party,  the  essence  of  piety.  Instead  of  approving  this 
temper  and  conduct,  God  commands  him  to  leave  this 
hiding  place,  and  return  to  his  important  duties, 
assuring  him  that  instead  of  his  being  the  only  faithful 
man,  there  were  seven  thousand,  sound  in  the  faith. 
Instead  of  these  railing  accusations,  he  ought  to  have 
given  thanks,  that  all  Israel  had  recently,  in  a  most 
wonderful  manner,  professed  their  faith  in  Jehovah. 
Let  us  learn  from  the  gospel  of  Christ,  to  esteem 
others  better  than  ourselves. 


i<?  A  6) 
O-K.& 

\\.  We  learn  from  the  subject  that  God  rewards 
eminent  goodness  with  eminent  blessings.  What  a 
man  sows,  that  will  he  reap.  No  axiom  in  science  is 
more  true.  He  receives  his  own  measure,  pressed 
down  and  running  over.  With  the  merciful,  God 
shows  himself  merciful.  He  abases  the  proud ;  he 
exalts  the  humble.  Elijah  boldly  proclaims  approach- 
ing judgments  to  wicked  kings ;  God  rewards  his 
fidelity  by  abundant  supply  in  the  desert,  by  the 
mansion  of  hospitality,  by  the  voice  of  kindness.  He 
prays  devoutly,  sincerely,  perseveringly ;  the  clouds 
dissolve  in  rain  ;  the  votaries  of  Baal  are  confounded  ; 
the  gates  of  death  are  unbarred.  He  is  eminent  in  the 
graces  of  the  saint,  his  reward  is  undescribable ;  in 
this  mortal  state,  he  is  prepared  for  celestial  glory, 
without  passing  through  the  dark,  dismal,  dreadful 
regions  of  the  dead  ;  without  the  terrour,  the  distress, 
the  anguish,  and  horrour,  of  severing  soul  and  body. 
In  a  moment,  in  the  twinkling  of  an  eye,  his  mortal 
puts  on  immortality,  is  incorruptible  and  glorious,  like 
the  Son  of  God.  Without  waiting  like  others,  till  the 
day  of  judgment,  to  be  openly  acknowledged,  and 
acquitted,  and  rewarded,  he  is,  soul  and  body,  immedi- 
ately admitted  to  heaven,  to  the  vision  of  God  and  the 
Iamb.  He  enjoys  now,  what  other  saints  will,  after  the 
day  of  judgment.  He  is  honoured  as  no  other  man, 
except  Enoch,  ever  was.  Instead  of  the  pains,  and 
fears,  and  distress,  and  agonies,  of  sickness  and 
death,  as  the  last  hour  approaches,  he  travels  in  his 
strength  from  Gilgal  to  Bethel,  from  Bethel  to 
Jericho,  from  Jericho  to  Jordan,  whose  waters,  awed 


343 

by  his  presence,  stop  in  their  course,  and  he  passes  the 
channel  on  dry  ground.  While  he  and  Elisha  are  in 
religious  converse,  they  are  parted,  not  by  the  sudden 
effects  of  a  fatal  disorder,  not  by  the  pangs  of  dissolv- 
ing nature,  not  by  the  last  struggle  of  mortal  strength, 
not  by  the  silence,  the  pallid  visage,  and  the  dreadful 
attendants  of  death  ;  but  by  a  burst  of  heavenly  splen- 
dour ;  a  chariot  of  light  and  flame,  a  band  of  angels, 
separate  these  friends  of  God  ;  and  Elijah  is  borne  to 
the  New  Jerusalem,  to  Mount  Zion,  the  city  of  the 
living  God.  He  sits  down  with  Abram,  and  Isaac, 
and  Jacob,  and  Moses,  with  all  the  spirits  of  just  men 
made  perfect,  with  all  the  angels  of  light,  in  the  king- 
dom of  glory.  There  he  now  rejoices  with  the  elect, 
blessing  and  adoring  God,  that  he  was  enabled  to 
deny  himself,  to  stand  fast  in  the  faith,  to  be  valiant 
for  God,  to  be  faithful  in  his  calling.  No  harp  is 
louder,  no  song  is  more  joyful  among  the  children  of 
Adam.  They  yet  suffer  from  the  effects  of  sin  ;  their 
bliss  is  not  complete,  their  state  is  unnatural ;  their 
bodies  are  in  their  graves,  food  for  worms,  or  the  sport 
of  all  the  winds  of  heaven.  They  are  waiting,  and 
waiting  for  the  resurrection  of  their  bodies,  clothed  in 
immortal  splendour,  when  they  will  receive  the  full 
reward  of  their  labours,  and  like  the  angels,  be  free 
from  every  mark  of  human  apostacy.  Such  the 
prophet  Elijah  already  is.  Accordingly  Dr.  Watts 
says,  "  When  Enoch  and  Elijah  carried  their  bodies 
with  them  to  heaven,  it  was  certainly  a  sublime  honour, 
and  a  peculiar  privilege,  which  they  enjoyed,  to  have 
so  early  a  happiness  both  in  flesh  and  spirit  conferred 
on  them,  so  many  ages  before  the*  rest  of  mankind 


344 

For  though  the  soul  can  act  without  the  body ;  yet  as 
the  body  is  a  part  of  the  compounded  nature  of  man, 
our  happiness  is  not  designed  to  be  complete,  till  the 
soul  and  body  are  united  in  a  state  of  perfection  and 
glory.  This  happiness  was  conferred  early  on  those 
two  favourites  of  heaven."* 

God  gives  to  eminent  zeal  and  fidelity,  a  reward  as 
eminent.  God  rendered  the  blessings  of  Elijah  as  re- 
markable as  his  virtues.  Blest  prophet,  I  see  him 
rise  from  the  plain  of  Jordan,  escaping  the  king  of 
terrours,  and  the  dark  valley.  I  hear  him  exclaim, 
"  Oh  death  where  is  thy  sting,  where  are  thy  terrours  ; 
Oh  grave  I  shall  never  enter  thy  dark  mansion." 

Blest  man,  I  follow  thy  course,  as  far  as  the  eye 
can  see,  or  the  fancy  soar.  Thou  hast  entered  the 
heavenly  gate  ;  thy  reward  is  immediate  glory.  We, 
also,  shall  put  on  immortality,  when  the  Judge  shall 
appear,  when  the  trump  shall  sound,  and  the  dead 
rise.  Amen. 

*  World  to  come,  p.  63. 


ECCLESIASTES  vi,  12. 

For  who  knoweth  what  is  good  for  man  in  this  life,  all 
the  days  of  his  vain  life,  which  he  spendeth  as  a 
shadow  ? 

A  RASH  boldness  of  opinion  is  frequently  the  ruin  of 
man.  Unreasonable  confidence  that  we  do  '  know 
what  is  good  for  man  in  this  life,'  destroys  its  thou- 
sands, its  multitudes,  which  no  man  can  number.  A 
presumption  that  we  know  what  things  would  make 
us  happy,  and  a  violent  pursuit  of  those  things,  often 
destroy  the  peace,  the  innocence,  the  hope  of  man. 
So  conclusive  are  the  evidences  of  these  facts,  that 
most  men  of  observation  acknowledge  they  have  but 
little  foresight,  but  feeble  assurance,  of  what  is  best 
for  them.  They  lament  the  errours  of  human  judg- 
ment, and  the  scantiness  of  human  knowledge ;  they 
confess  that  they  grope  in  darkness,  and  wander  in 
paths  of  delusion ;  yet  if  we  notice  their  conduct,  we 
may  suspect  their  sincerity,  or  believe  that  their  hearts 
protest  against  the  assent  of  their  understandings. 
44 


346 

Those,  who  may  think  the  confidence  of  others  delu- 
sive and  improper,  generally  show,  by  the  ardour  of 
their  desires,  and  the  activity  of  their  pursuits,  that 
they  have  very  little  concern  for  their  own  sagacity. 
Their  unwavering  hope,  and  their  inconsolable  grief 
of  disappointment,  show  their  sanguine  confidence  in 
their  own  schemes.  The  testimony  of  the  wise,  and 
the  precepts  of  revelation,  teach  caution  in  practice, 
and  moderation  of  desire  ;  yet  they  presume  an  excep- 
tion may  be  made  in  their  case  ;  therefore,  as  deaf 
men,  they  hear  not ;  as  blind  men,  they  see  not.  They 
as  rashly  seize  the  rose  of  delight,  as  if  no  thorn  gave 
life  to  the  flower ;  they  as  boldly  riot  on  the  honey  of 
voluptuousness,  as  if  no  poisonous  things  clustered 
round ;  they  as  wantonly  regale  themselves  under  the 
tree  of  forbidden  pleasure,  as  if  death  were  not  in  the 
indulgence.  Ambition  will  suppose  that  happiness  is 
to  be  found  in  the  honours  of  society,  the  applause  of 
the  world.  Avarice  will  suppose  that  riches  can  pro- 
duce contentment.  Sensuality  seeks  only  the  pleas- 
ures of  sense.  The  text  teaches  us  that  all  these  are 
the  calculations  of  folly  ;  in  a  strong  manner,  it  asserts 
that  no  one  can  tell  what  is  good  for  him  in  this 
world. 

DOCTRINE.  No  one  knows  what  circumstances  are 
best  for  him  in  this  life. 

I.  No  man  knows  what  is  best  for  him  in  this  life, 
because  he  does  not  know  the  moral  influence  of  any 
event  on  his  heart  or  life. 

This  world  is  a  vapour,  a  shadow ;  immortality  is 
the  invaluable  property  of  man.  As  is  the  moral 
influence  of  any  event,  such  is  its  benefit  or  injury. 


347 

Though  the  event  be  painful,  yet  if  its  moral  influence 
be  salutary ;  if  it  produce  humility,  a  heavenly  tem- 
per, and  aspirations  for  holiness,  it  is  profitable,  it  is 
good. 

If  the  indulgence  of  desire,  if  transports  of  pleasure, 
harden  our  hearts  or  sear  our  consciences,  these  pleas- 
ures are  the  judgments  of  God,  the  greatest  evils  of 
life.  We  cannot  anticipate  with  certainty,  the  moral 
effects  of  different  events  on  ourselves  ;  therefore,  we 
cannot  tell  what  is  best  for  us.  Afflictions  may  bring 
our  sins  to  remembrance,  break  our  hearts  with  con- 
trition, awaken  our  ardent  prayers,  and  new  obedience. 
Afflictions  may  vex  our  spirits,  excite  our  complaints, 
and  multiply  our  murmurs.  Afflictions  hardened 
Pharaoh,  confirmed  his  impiety,  kindled  the  blaze  of 
his  furious  resentment.  Afflictions  humbled  David  in 
the  dust,  filled  his  heart  with  every  grace,  elevated 
him  above  the  common  standard  of  human  goodness. 

Prosperity  may  enlarge  benevolence,  put  the  law  of 
kindness  in  our  lips,  and  warm  our  hearts  with  grati- 
tude.    Prosperity  may  inflame  our  pride,  rouse  our 
anger  and  revenge,  banish  from  our  practice  the  ap- 
pearance of  piety  and    goodness.     The    success   of 
Hazael  unloosed  all  the  abominations  of  his  heart. 
The  young  men  of  the  nation  he  slew ;  the  babes  ho 
dashed    in   pieces,  and   slaughtered    their    mothers. 
David  and  Solomon  committed  their  worst  crimes  in 
the  days  of  their  prosperity. 

Art  thou,  oh  man,  more  determined  than  was 
Hazael?  Art  thou,  more  holy  than  David,  or  wiser 
than  Solomon  ?  Were  thy  desires  gratified,  thy  pas- 
sions indulged,  art  thou  sure  the  moral  influence 


348 

would  be  happy  on  thy  heart  and  life  ?  While  any 
uncertainty  remains  on  this  point,  no  person  can  tell 
what  circumstances  are  best  for  him  in  this  life. 

II.  No  person  can  tell  what  is  best  for  him  in  this 
life,  because  he  cannot  foresee  what  natural  evils  may 
be  connected  with  prosperous  circumstances. 

Our  best  comforts  are  mixed  with  evil.     Our  pros- 
perity excites   envy,    incomparably  more  malignant, 
than  the  indifference  or  contempt  endured  in  low  cir- 
cumstances.    The  moment  our  heads  are  seen  rising 
above  our  fellows,  the  air  is  darkened  with  a  cloud  of 
arrows ;  our  sensibility,  and  perhaps  our  reputation, 
bleeds  with  a  thousand  wounds.    If  we  become  richer 
than  our  neighbours  ;  if  \ve  have  more  honour  or  suc- 
cess ;  they  pretend  that,  not  our  merit,  but  our  cun- 
ning, or  our  dishonesty,  or  our  powerful  friends,  have 
given  us  this  elevation.     Prosperity  produces  more 
flatterers  than  friends,  often  prevents  the  social  en- 
dearments of  real  kindness,  and  the  delights  of  mutual 
confidence.     Nor  is  this  all ;    we  ourselves  often  em- 
ploy our  success  as  the  means  of  our  injury  and  ruin. 
Prosperity  is  generally  followed  by  luxury  ;  luxury 
produces  idleness ;  this  produces  disease  and  death. 
Every  year,  myriads  are  hurried  to  the  grave,  by  the 
indulgence  of  their  desires.     That  night   in   which 
Belshazzer  was  slain,  had  passed  in  riot,  wine,  and 
song.    David  was  not  so  safe  on  the  throne  of  Israel, 
as  in  the  pastures  of  Bethlehem.     Here  he  enjoyed 
his  lambs  and  his  harp,  and  bid  defiance  to  the  roar- 
ing inhabitants  of  the  woods.     But  when  a  king,  his 
throne  was  too  alluring,  his  crown  too  splendid  for 
his  own  safety.     A  rebellion  of  his  own  son  drives 


349 

him  from  his  palace  and  his  capital.  Never  did  he 
endure  such  anguish,  while  attending  his  father's 
flocks.  Had  not  Saul  been  anointed  with  oil,  and 
raised  to  royal  dignity,  he  might  not  have  fallen  on 
mount  Gilboa.  Had  not  the  monarchs  of  Mexico  and 
Peru*  possessed  countries  of  silver  and  gold,  their 
descendants  possibly  might  till  this  day  have  in- 
herited the  crowns  of  their  ancestors.  But  allured  by 
the  splendour  of  their  wealth,  fierce  invaders  cross  the 
Atlantic,  arrest  those  sovereigns  in  their  palaces,  rob 
them  of  empire  and  of  life,  slaughter  their  people,  and 
blot  their  names  from  the  catalogue  of  nations.  The 
fair  page  of  historic  truth  has  recorded,  for  the  instruc- 
tion of  future  ages,  that  nobles,  princes,  and  monarchs, 
have  bled  under  the  hands  of  savage  executioners,  not 
for  their  crimes,  but  because  of  their  elevation  in  soci- 
ety, the  weight  of  their  influence,  and  the  glory  of 
their  names.  Who  then  knoweth  what  is  best  for  him 
in  this  life  ? 

III.  No  person  knows  what  is  best  for  him  in  this 
life,  for  he  knows  not  what  good  may  result  from 
afflicting  circumstances. 

Perhaps  we  may  all  remember  disappointments  and 
troubles,  which  terminated  in  our  advantage.  Individ- 
uals and  nations  have  experienced  the  greatest  benefits 
from  their  most  dreadful  sufferings.  The  apostasy  of 
Judas,  and  the  blood  of  the  cross,  were  the  salvation 
of  the  world.  The  lawless  depravity  of  Henry  VIII. 
was  overruled  to  introduce  the  reformation  into  the 
British  empire.  By  appropriating  their  estate  to  the 
building  of  the  ark,  Noah  and  his  family  receive  a 

*  Montezuma  and  Atahualpa. 


350 

world  as  their  reward.  Had  not  Abraham  made  a 
great  sacrifice,  and  given  up  to  Lot  the  plain  of  Jordan, 
fertile  as  the  garden  of  the  Lord,  he  might  have  con- 
tinued with  him,  and  like  him  have  lost  his  house  and 
property  in  the  fires  of  Sodom.  Happy  for  Moses 
was  the  bloody  decree  of  Pharaoh  for  destroying  all 
the  male  children  of  the  Hebrews.  The  river  resigns 
her  victim,  and  death  is  disappointed  of  his  prey. 
Moses  is  carried  to  the  palace,  and  to  the  seminaries 
of  science ;  he  becomes  learned  in  all  the  wisdom  of 
Egypt ;  he  is  prepared  to  be  the  legislator  of  Israel, 
and  the  instructor  of  nations.  Though  sad  the  day  to 
his  native  country,  Daniel  experienced  great  benefit 
from  being  a  captive  in  Babylon.  No  longer  confined 
to  the  science  or  offices  of  the  petty  tribes  in  Palestine, 
he  receives  a  liberal  education  in  Babylon,  is  taught 
"  all  the  learning  of  the  Chaldeans  ;"  viceroy  of  a 
hundred  and  twenty-seven  provinces,  his  influence  is 
felt  through  the  empire  extending  "  to  the  end  of  the 
earth."  Joseph,  from  being  envied  and  haled  by  his 
brethren,  from  being  cast  into  a  pit,  and  sold  as  a 
slave,  from  being  accused  of  a  most  infamous  crime, 
and  from  being  chained  in  a  dungeon,  experienced  the 
most  splendid  elevation  ;  he  rose  to  honour,  wealth  and 
grandeur. 

Had  not  Mcrdecai  and  Esther  been  themselves 
included  in  the  sentence  of  death  against  the  Jews, 
had  they  not  felt  the  sword  piercing  their  own  souls, 
they  had  perhaps  never  been  the  saviours  of  their 
nation.  Their  prayers  broke  their  oppressor's  chains, 
shivered  their  weapons  of  destruction.  They  might 
sing  of  judgment.  Driven  from  his  father's  house, 


351 

defrauded  by  his  uncle,  Jacob  is  compelled  to  depend 
on  himself.  His  dangers  call  forth  every  resource  of 
his  mind,  rouse  every  secret  energy  of  the  man, 
the  cunning  of  his  heart,  and  the  strength  of  his  hands. 
Prosperity,  wealth  and  independence  follow.  Did  he 
know,  did  he  imagine,  that  those  things  were  for  his 
benefit  ?  Does  any  man  know  what  good  may  result 
from  the  most  afflicting  circumstances  ?  Does  he  know 
what  is  best  for  him  in  this  life  ? 

IV.  We  know  not  the  things,  which  are  best  for  us 
in  this  life,  for  we  cannot  foresee  what  change  will  be 
made  in  our  feelings  and  opinions. 

In  early  life  the  ambitious  man  pants  for  riches. 
By  diligence  and  economy  he  gains  his  object ;  his 
house  is  splendid,  his  lands  are  fertile,  his  servants 
are  numerous,  and  his  company  cheerful ;  but  he  has 
lost  his  relish  for  gaiety  and  parade.  He  is  unhappy. 
His  former  habits  are  necessary  for  his  comfort,  and 
he  gladly  returns  to  his  former  style  of  life.  The 
man,  fatigued  with  the  cares  and  toils  of  business, 
longs  for  rest  and  retirement.  In  retirement  he  finds 
an  insupportable  gloom,  a  melancholy,  dismal  as  the 
grave  ;  he  longs  for  the  bustle  and  noise  of  business. 

The  child  pants  for  the  pleasures  of  youth.  The. 
youth  is  restless  for  the  reputation  of  mature  age,  and 
the  comforts  of  settled  life.  Settled  in  the  world  be- 
fore he  has  adjusted  his  affairs  to  his  mind,  he  becomes 
alarmed  ;  he  starts,  and  finds  himself  undone.  Rolling 
years  have  silvered  his  locks  ;  pains  and  diseases  are 
creeping  upon  him  ;  many  of  his  dearest  friends  are  in 
the  grave  ;  and  his  last  sands  are  rapidly  falling.  He 


352 

looks  back  with  regret,  and  envies  the  cheerfulness 
and  hopes  of  life,  enjoyed  by  those,  who  are  young. 

We  frequently  find  a  wilderness  of  thorns,  where 
we  expected  a  paradise  of  flowers.  The  object  most 
captivating  in  the  pursuit,  when  obtained,  generally 
loses  its  brightest  charms.  The  object  is  the  same, 
but  our  feelings  or  opinions  are  changed.  This  is 
true  of  riches,  and  honours,  and  all  the  pleasures  of 
life.  Solomon  made  a  more  fair  experiment  than  any 
of  us  can.  Orchards  and  vineyards  presented  him 
their  richest  fruits.  Servants  and  maidens  waited 
his  pleasure,  and  anticipated  his  wishes  ;  silver  and 
gold  were  as  stones,  in  Jerusalem ;  gardens  bloomed, 
and  palaces  rose  at  his  command  ;  the  blood  of  the 
grape,  the  harp  and  song,  cheered  his  spirits,  love  and 
beauty  mingled  enchantment  with  his  delights.  Did 
these  things  answer  his  expectations,  or  was  he  dis- 
appointed by  the  change  in  his  opinions  or  feelings  ? 
He  answers,  "  Then  I  looked  on  all  the  works 
of  my  hands ;  and  all  was  vanity  and  vexation 
of  spirit.  I  hated  life,  and  all  the  labour  I  had  taken." 
Who  then,  my  friends,  knoweth  what  is  good  for  him 
in  this  life  ? 

V.  No  man  can  tell  what  is  best  for  him  in  this  life, 
because  he  knows  not  the  determinations  of  God  re- 
specting him. 

No  man  knows  what  God  has  determined  shall  be 
the  effect  of  any  particular  event,  or  of  all  events, 
which  concern  him  in  this  life  ;  therefore  no  man  is 
certain  what  circumstances,  all  things  considered,  are 
for  his  greatest  good.  Appearances  often  disappoint 


353 

us.  If  God  intend  our  ruin,  he  may  employ  sensual 
pleasure,  as  a  wily  serpent,  to  charm,  and  then  to  sting 
us  to  death.  If  God  intend  our  felicity,  he  may  send 
adversity,  as  a  painful  medicine,  to  heal  our  spiritual 
maladies.  Prosperity  may  destroy  us,  and  adversity 
may  save  us.  With  a  smiling  sky,  and  a  fair  wind, 
a  vessel  may  founder  in  the  middle  of  the  ocean. 
From  external  circumstances,  we  cannot  infer  what 
are  the  designs  of  God  respecting  us.  Why  has  God 
placed  us  in  our  present  situation  ?  Was  it  in  anger  ? 
Was  it  in  tender  mercy  ?  What  Haman  supposed 
his  glory,  became  his  ruin.  His  influence  with  the 
king, — his  invitations  from  the  queen, — his  treasures 
of  wealth, — were  so  many  events,  designed  by  God 
to  accomplish  his  destruction,  so  many  swords  to 
pierce  his  heart,  so  many  steps  of  elevation,  to  raise 
him  to  the  stars,  that  his  fall  might  be  like  that  of 
Lucifer,  from  heaven  to  hell. 

In  every  thing,  which  God  does,  every  providence, 
and  every  event,  he  has  an  established  design.  "  Known 
unto  God  are  all  his  works,  from  the  beginning."  In 
the  beginning,  before  the  earth  was,  God  knew  all  his 
works,  that  ever  he  should  perform.  He  had  fixed  every 
circumstance,  which  should  take  place,  he  did  not  im- 
agine, he  did  not  conjecture,  what  would  take  place  ; 
but  he  knew  what  would  take  place  ;  the  things  were 
certain.  God  does  nothing,  therefore,  without  know- 
ing all  the  consequences.  He  is  never  disappointed ; 
every  thing  answers  the  purposes  intended.  "  His 
word  prospers  in  the  things  for  which  he  sends  it." 
Every  situation  and  circumstance  in  life  is  a  unit  of  an 
eternal  series,  is  a  part  of  an  immense,  unchangeable 


354 

plan.  He  worketh  all  things  after  the  counsel,  or  de- 
cision, of  his  own  will.  The  most  terrible  deed  of 
guilt, — the  deed,  which  made  the  sun  cover  his  face 
with  darkness,  the  rocks  burst,  the  dead  rise,  was 
accomplished  according  to  the  determinate  counsel  of 
God ; — the  Redeemer  of  the  world  was  led  to  the 
cross,  precisely  as  it  had  been  determined  of  God, 
before  the  foundation  of  the  world. 

On  this  principle  of  divine  purposes  the  prophets 
foretold  things  to  come.  Not  a  single  event  could  be 
foretold  with  certainty,  unless  all  things  were  fixed  by 
the  purpose  of  God ;  for  not  a  single  event  can  be 
named,  which  is  not  dependent  on  ten  thousand  other 
events.  It  is  absolutely  impossible  to  enumerate  all 
the  circumstances,  which  must  take  place  to  produce 
any  event; — that  a  single  rose  may  bloom  in  your 
garden,  or  an  ear  of  corn  ripen  in  your  field ;  that  one 
of  our  sons  may  be  as  a  golden  pillar,  or  one  of  our 
daughters,  as  a  polished  stone,  in  the  temple  of  our 
God. 

Not  to  suppose  God  a  being  of  immutable  designs, 
is  to  suppose  him  less  perfect  than  are  prudent  rational 
men.  Does  the  carpenter  cut  down  and  collect 
timber  for  a  house,  without  regard  to  its  size  and  desti- 
nation ?  Does  he  not  determine  the  size  of  the  building, 
and  the  length,  and  breadth,  and  quality  of  every 
piece  of  timber,  and  the  exact  number  of  the  whole  ? 
Are  not  the  posts  and  beams  of  a  precise  length,  and 
species  of  wood  ?  As  far  as  he  fails  in  any  of  these 
particulars,  is  he  not  imperfect  in  his  art  ?  Does  not 
the  owner  of  a  ship,  before  he  sends  her  abroad,  deter- 
mine what  shall  be  her  cargo,  how  many  her  hands, 


355 

« 
and  what  the  port  of  her  destination  ?  Will  not  God 

then,  as  exactly  adjust  the  works  of  his  hands,  as 
precisely  determine  the  effects  of  his  arrangements, 
and  as  minutely  fix  the  consequences  of  every  situa- 
tion in  our  lives  ?  To  us  these  determinations  are  as 
unknown,  as  the  secrets  of  the  grave,  therefore  we 
know  not  what  things  are  best  for  us  in  this  life. 
Sometimes  God  determines  that  events,  most  desirable 
in  themselves,  should  ruin  a  man.  Sometimes  God 
determines  that  events,  most  distressing,  should  raise 
a  man  to  felicity  and  glory.  We  cannot,  merely  from 
the  event,  ascertain  what  will  be  the  effects.  When 
God  wraps  himself  in  the  terrours  of  darkness,  the 
morning  of  joy  may  be  rising.  When  the  sun  of 
prosperity  shines  with  dazzling  splendour,  the  abyss 
of  destruction  may  open  under  our  feet.  When  the 
wicked  imagine  that  God  is  smiling,  as  a  father,  he 
may  be  ready  to  tear  them,  as  the  lion  of  Judah. 
It  was  the  unalterable  purpose  of  God  to  destroy 
Pharaoh.  For  this  purpose  he  raised  him  up,*  and 
placed  him  on  a  throne  of  honour,  made  him  ruler  of 
•«i  fertile  country,  gave  him  a  nation  of  slaves  to  gratify 
his  ambition,  and  sent  Moses  and  Aaron  to  deliver 
his  message  in  a  faithful  manner. 

This  closes  the  scene  ;  this  hardens  his  heart :  this 
completes  his  ruin.  Were  such  effects,  however,  to 
be  expected  from  such  means?  Did  those,  who  saw 


•  Arminians  to  evade  the  force  of  this  text  have  sometimes  followed  the  Vul- 
gate, and  Aldas's  Venice  edition  of  the  Septuagint,  printed  in  1518,  which  instead 
of  saying  as  in  our  Bibles,  "  And  in  very  deed  for  this  cause  hare  I  raided  thee  up," 
&,c.  says  thus,  "  And  in  very  deed  for  this  cause  have  /  kept  thee  alive,"  &c.  lJut 
we  think  it  requires  a  microscopic  eye  to  discern  any  real  difference  of  sentiments 
In  these  different  version,1?. 


356 

the  rising  glory  of  Egypt's  king,  imagine  this  was 
the  course  of  destruction  ?  Who  then  knoweth  what 
is  best  for  him  ? 

The  determination  of  God  was,  that  David  should 
be  a  valiant  warriour,  a  great  king,  and  a  good  man. 
To  make  him  a  warriour,  God  sends  him  not  to  a 
military  academy,  nor  to  the  tented  field,  a  pupil  of 
some  celebrated  commander  ;  but  he  is  employed  as 
a  shepherd  in  the  fields  of  Bethlehem  ;  he  cultivates 
his  courage  in  slaying  bears  and  lions.  Then  during 
a  friendly  visit  to  the  camp,  he  meets  the  champion  of 
Gath  in  single  combat,  and  brings  his  head  to  his  royal 
master,  a  trophy  of  his  valour.  The  war  songs  of  his: 
tribe  fan  the  sparks  of  his  patriotism,  and  he  burns  with 
a  hero's  flame.  He  is  envied  by  his  prince,  he  is  perse- 
cuted, he  is  hunted  through  the  forests  of  Canaan,  from 
hill  to  hill,  from  cavern  to  cavern.  Here  he  learns  pa- 
tience, and  caution,  and  fortitude,  and  courage,  and  all 
the  stratagems  of  war,  and  is  prepared  for  the  throne  of 
Israel.  God  had  determined  what  should  be  the 
effect  of  every  circumstance  in  these  distressing  events, 
but  what  mortal  mind  could  anticipate  those  effects  ? 
So  it  is  with  us.  God  has  an  immutable  design  con- 
cerning us ;  every  hair  of  our  heads  has  its  destina- 
tion, and  falls  only  to  accomplish  the  plan  of  his  prov- 
idence. He  has  not  made  us  without  knowing  how 
to  dispose  of  us.  Infinitely  better,  than  the  carpenter 
knows  how  to  place  each  piece  of  timber  in  the  build- 
ing, does  God  know  how  to  dispose  of  us.  He  knows 
the  very  points  for  which  we  are  best  adapted.  Nor 
is  he  for  a  moment  undetermined,  whether  to  dispose 
of  us  in  the  best  manner.  This  would  suppose  him 


357 

to  be  deficient  in  wisdom  and  goodness.  Nothing  can 
baffle  his  design.  If  our  ruin  be  fixed,  the  desire  of 
our  hearts,  the  delight  of  our  eyes,  the  balm  of  life, 
the  gospel  of  grace,  shall  be  a  savour  of  death.  If 
we  be  predestinated  to  eternal  life,  if  our  names  be 
written  in  heaven,  then  our  sighs  and  tears  shall  work 
for  our  good,  shall  add  new  raptures  to  our  approach- 
ing bliss.  But  who  can  decipher  these  secret  designs  ? 
Who  can  reveal  the  determination  of  God  concerning 
each  single  event  ?  Who  then  can  tell  what  is  good  for 
him  in  this  life  ? 


REFLECTIONS. 

I.  We  see  the  extreme  folly  of  pursuing  our  happi- 
ness, by  means  unlawful  or  wicked. 

Ha  man  expected  pleasure  in  his  revenge ;  in  his 
revenge  he  met  his  ruin.  Such  persons  sacrifice  the 
divine  favour,  which  is  a  certain  good,  for  earthly 
advantages,  which  are  always  uncertain  in  their  influ- 
ence. Esau  bartered  his  birth-right,  typical  of  spirit- 
ual privileges,  for  a  momentary  indulgence.  Pleasure 
and  wealth,  when  honestly  acquired,  are  uncertain  in 
their  influence  ;  how  much  more  uncertain,  if  wickedly 
acquired.  Cain  expected  felicity,  when  his  brother 
was  removed  ;  he  found  himself  a  wretched  vagabond. 
Sampson  promised  himself  criminal  pleasure  with  his 
(air  Philistine ;  he  paid  the  price  with  his  liberty,  his 
character,  his  eyes,  and  his  life.  Judas  expected  to 
enjoy  the  silver,  which  was  the  price  of  his  friend, 
his  Saviour,  and  his  God.  How  fatal  the  disappoint- 
ment. Hear  his  melancholy  confession ;  see  his 


358 

anguish  and  desperation  ;  see  him  suspended  by  the 
mortal  cord ;  see  him  falling  headlong  and  dashed  in 
pieces.  Such  is  the  fruit  of  seeking  pleasure  by  un- 
lawful means.  If  we  knew  what  would  certainly 
promote  our  felicity,  some  excuse  might  be  made  for 
the  means  adopted ;  but  as  we  are  entirely  ignorant 
of  what  is  best  for  us,  it  is  stupidity  and  madness  to 
employ  criminal  means  to  gain  imaginary  good. 

II.  If  we  do  not  know  what  is  good  for  us  in  this 
world,  let  us  be  humble  in  our  prosperity. 

God  has  prospered  your  industry,  and  made  you 
more  wealthy  than  your  neighbours ;  God  has  given 
you  wisdom  and  prudence,  and  you  enjoy  more  in- 
fluence and  respect,  than  many  others.  Then  the 
words  of  many  will  be  smoother  than  oil,  while  dag- 
gers are  in  their  hearts.  Is  the  mariner  more  safe  on 
the  mast,  than  his  fellows  below  ?  Is  a  man  more 
secure  on  the  fiery  summit  of  a  volcano,  than  on  the 
lowly  plain  ?  God  lifts  up  some  men  by  wealth  and 
honour,  and  friends,  to  dash  them  in  pieces  as  a  pot- 
ter's vessel.  Which  is  destroyed  by  the  whirlwind 
and  the  storm,  the  oak  on  the  hills,  or  the  willow  of 
the  vales  ? 

God  raised  up  Demas  and  Simon  among  the  friends 
of  Christ,  to  teach  all  professors  of  religion,  by  their 
fall,  to  take  heed,  lest  they  fall.  God  elevated  Judas 
among  the  apostles,  to  warn  all  against  trusting  in 
their  privileges.  Nabal  was  ruined  by  his  riches,  and 
Hazael  by  his  high  station  in  society.  While  we  are 
prosperous,  let  us  remember  we  know  not  the  things 
best  for  us,  and  be  humble  in  our  daily  walk. 


359 

III.  We  are  taught  by  the  subject  to  be  patient  and 
submissive  in  our  trctables. 

We  are  unqualified  to  devise  for  ourselves ;  there- 
fore should  we  say,  "  The  will  of  the  Lord  be  done." 
Nothing  could  render  our  destruction  more  certain, 
than  the  indulgence  of  all  our  wishes.  It  is  wrong, 
it  is  presuming,  it  is  daring,  to  murmur  in  our  sorrows ; 
we  do  not  know  but  they  are  best  for  us.  If  we  knew 
what  would  be  best,  and  knew  we  were  suffering 
things  which  were  not  best,  our  murmurs  would  seem 
more  plausible ;  but  as  we  are  no  judges  of  what  is 
best,  every  complaint  is  rash  impiety.  It  is  impos- 
sible for  us  to  ascertain  which  are  best  for  us,  the 
perils  of  Paul,  or  the  luxuries  of  Solomon ;  the  woes 
of  Lazarus,  or  the  sumptuous  fare  of  Dives  ;  it  there- 
fore becomes  us  to  be  patient  under  the  troubles  of 
life. 

IV.  The  subject  teaches  us  moderation  in  our  de- 
sires.    Is   it  not  absurd  to  be  zealous   for   objects, 
while  it  is  uncertain,  whether  they  will  produce  com- 
fort or  misery  ?     When  we  know  not  whether  death 
be  in  the  cup,  can  we  greedily  swallow  the  draught  ? 
Was  Ahab  wise,  in  rushing  so  violently  to  battle  ? 
Was  Rachel  wise,   in  her  importunity  for  children  ? 
Were  Hamor  and  Shechem  wise,  in  pressing  for  an 
alliance  with  Jacob  ?     All  these  met  death  in  the  grat- 
ification of  their  desires.       Thousands   have    found 
misery  and  death,  in  the  objects  they  sought  with 
violence.      Not  knowing   what   is  best  for   us,    we 
are  taught  moderation  of  desires.     A  pious  and  holy 
temper  is  necessary,  to  moderate  the  desires,  and  ren- 
der the  heart  submissive,  in  view  of  such  uncertainty 


360 

and  dependence.  Retaining  his  native  pride  and 
thirst  for  independence,  man  leans  on  his  own  wis- 
dom, trusts  to  his  own  arm,  and  pants  for  pleasures 
not  his  own.  Passionately  he  rushes  to  indulgence 
and  ruin,  exclaiming,  "  My  will  be  done ;  my  king- 
dom come."  But  gospel  repentance  breaks  the  heart, 
humbles  the  spirit,  and  moderates  the  desires. 

V.  We  are  taught  by  the  subject  that  many  of  our 
troubles  are  foolish  and  wicked. 

If  we  explore  the  dwellings  of  sorrow ;  if  we 
inquire  the  cause  of  many  sighs  and  tears,  we  shall 
learn  they  are  the  sighs  and  tears  of  anxious  desire. 
Ahab  was  sick  on  his  bed,  sick  with  desire  for  the 
vineyard  of  Naboth.  Absalom  mournfully  exclaims, 
"  Oh  that  I  were  judge."  Such  worldly  desires  and 
anxieties  constitute  a  large  portion  of  human  troubles. 
Such  afflicting  desires  are  unreasonable,  because  their 
indulgence  might  not  produce  any  enjoyment.  They 
are  wicked,  because  they  are  not  consistent  with  that 
humility  and  self-denial  required  in  the  gospel.  The 
world  therefore  will  be  punished  for  a  great  part  of 
their  troubles,  because  they  are  wicked  troubles. 

VI.  Let  us  learn  from  the  subject,  not  to  envy,  or 
despise  those,  who  appear  more  happy,  or  miserable, 
than  we  are. 

Is  any  one  of  your  acquaintance  more  an  object  of 
envy,  than  was  the  rich  man  to  Lazarus,  at  his  gate  ? 
He  saw  the  lofty  mansion  and  the  purple  robes ;  the 
cold  crumbs  informed  him  how  sumptuous  was  the 
table.  Although  distressed  with  disease,  the  ground 
his  couch,  the  clouds  his  curtains,  and  the  dogs  his 
companions,  would  his  envy  have  been  rational  ? 


OFTH*  "*> V 

361 

Where  is  the  person,  who  would  not  prefer  being 
Lazarus  at  the  gate,  to  the  rich  man  at  the  luxurious 
board  ? 

Can  a  man  appear  more  contemptible  than  Joseph 
did  to  Potiphar  ?     He  saw  him  a  slave,  a  supposed 
criminal,  confined  in  a  dungeon,  loaded  with  fetters 
of  iron.     Soon  he  sees  him  rise  as  a  star  of  glory 
You   do    not    know  what   is    best   for  any  person 
Whom  then  will  you  envy  ?     You  do  not  know  what 
is  best ;  whom  then  will  you  despise  ? 

VII.  If  we  know  not  what  is  good,  let  us  rejoice 
that  God  reigns. 

He  knows  what  is  best,  and  will  do  all  things  with 
wisdom.  We  slumber  in  idleness ;  we  grope  in  dark- 
ness ;  we  labour  in  vain ;  we  call  evil  good,  and  good 
evil ;  we  destroy  ourselves.  God  can  never  mistake ; 
he  directs  all  beings  ;  he  governs  all  events ;  his 
providence  is  the  safety  of  individuals,  the  safety  of 
the  world. 

Ruth  knew  not  which  was  the  best  field ;  God  led 
her  to  the  reapers  of  Boaz.  Esther  did  not  seek  her 
elevated  situation.  God  sent  her  to  the  capital,  the 
palace,  and  throne  of  her  king,  "  at  such  a  time,"  as 
to  save  the  nation  of  the  Jews.  The  rain  falls,  the 
windows  of  heaven  are  opened  ;  the  fountains  of  the 
deep  are  broken  up ;  the  world  is  drowned.  Noah 
has  built  a  stupendous  vessel ;  he  and  his  family  are 
shut  in  ;  not  one  remains  on  deck  to  guide  her  course. 
What  is  her  probable  fate  ?  Driven  by  the  fury  of 
angry  winds,  in  the  midst  of  the  storm,  must  she  not 
be  dashed  in  pieces  among  the  hills  ?  Or,  as  the 
greatest  part  of  the  earth  is  water,  will  she  not  prob- 
46 


362 

ably  be  driven  to  the  Mediterranean,  or  the  Red  Sea, 
the  Indian,  or  Atlantic  ocean,  and  never  again  reach 
land  ?  The  vessel  floats,  but  traverses  not  the  plains 
of  Babylon,  nor  the  level  countries  of  the  East ;  this 
would  have  almost  doubled  the  duration  and  dangers 
of  the  voyage.  She  does  not,  as  would  seem  unavoid- 
able, drop  down  the  vale  of  the  Euphrates.  She 
proceeds  neither  westerly  nor  southerly  ;  this  would 
have  led  her  to  the  mighty  waters,  or  to  perish  by 
famine,  before  she  would  find  the  channel  of  a  har- 
bour. 

Though  such  fatalities  appear  inevitable,  the  prov- 
idence of  God  prevents  these  fatalities.  As  if  con- 
scious of  the  divine  will,  as  if  animated  with  a  spirit 
of  wisdom,  the  lordly  ark  of  Noah,  bearing  the 
church  of  God,  without  rudder,  sail,  or  oar,  without 
compass  or  pilot,  lays  her  course,  northwardly  for  the 
lofty  mountains  of  Armenia ;  profound  skill  measures 
her  progress,  and  as  the  water  falls,  he  reaches  the 
summit  of  Ararat.  There,  safely  resting  in  her  bed, 
she  calmly  contemplates  the  awful  prospect ;  sees  the 
wandering  whirlwinds  sport  on  the  boundless  deep, 
and  on  the  mountain's  side,  hears  the  surrounding 
billows  dash  and  roar.  Let  the  earth  rejoice ;  let  the 
islands  be  glad  ;  the  Lord  reigns. 

VIII.  As  we  are  not  judges  of  what  is  best,  let 
us  not  be  distressingly  anxious  for  our  friends,  or 
country,  or  ourselves. 

A  proper  regard  and  sympathy  in  their  troubles, 
and  congratulation  on  their  prosperity,  are  indispensa- 
ble duties  ;  are  demanded  by  the  law  of  benevolence. 
But  our  subject  teaches  the  folly  and  guilt  of  unavailing 


363 

and  intemperate  grief  for  the  sorrows  of  friends,  or  our- 
selves. Nothing  is  more  common  than  anxiety  on  ac- 
count of  parents,  children,  and  friends.  Your  friends, 
it  may  be,  are  poor,  or  sick,  or  exposed  to  enemies. 
What  then  ?  Are  you  sure  these  circumstances  are  not 
the  most  safe  and  happy,  that  could  possibly  befal  them  ? 
Are  you  sure  the  change,  you  so  much  desire,  would 
not  endanger  their  peace,  their  innocence,  and  their 
salvation  ?  Are  you  sure  the  change  would  not  ruin 
them  in  time  and  eternity  ?  Why,  then,  will  you  not 
cheerfully  leave  them  where  they  are  ?  Why  will  you 
not  gratefully  leave  them  in  the  hands  of  God  ?  He 
knows  what  is  best.  He  is  good.  He  placed  them 
where  they  are.  Art  thou  wiser,  or  better,  than  God  ? 
For  the  same  reason,  we  ought  not  to  be  anxious 
for  ourselves.  The  world  teems  with  sorrows  ;  nei- 
ther can  we  hope  long  to  escape.  Poverty,  shame, 
sickness,  and  death,  are  lurking  with  envenomed 
arrows,  to  pierce  our  hearts,  to  murder  our  earthly 
felicity,  to  tear  away  our  last  hope.  When  the  night 
of  affliction  arrives,  let  us  accept  the  punishment  of 
our  sins,  receive  chastisement,  as  humble,  teachable 
children.  We  know  not  what  is  good  for  us.  David 
has  told  us,  it  was  good  for  him  to  be  afflicted. 
Thousands  of  others  have  said  the  same  thing:  it 
may  be  good  for  us.  When  that  dread,  dismal  hour- 
comes,  which  will  come,  which  may  soon  come, 
when  disease  shall  wither  thy  strength,  baffle  the 
skill  of  thy  physician,  and  tear  away  the  fond 
hopes  of  thy  relatives,  then  be  not  appalled,  be  not 
terrified,  be  not  alarmed.  If  ye  have  ever  walked 
with  God,  he  is  still  thy  Father,  and  will  not  forsake 


364 

thee.  Thou  knowest  not  what  is  best  for  thee  ;  God 
does.  This  event  was  intended  by  God,  when  you 
were  nursed  in  thy  mother's  arms  ;  when  you  were 
smiling  in  the  lap  of  prosperity  ;  when  he  visited  you 
with  his  love  and  grace. 

You  have,  through  life,  suffered  afflictions  with 
others ;  the  bed  of  disease  you  find  a  scene  of  dis- 
tress and  anxiety.  A  thousand  considerations  torture 
thy  heart,  and  perhaps  rend  thy  bosom  with  agony. 
The  disappointment  of  all  thy  hopes,  the  ruin  of  all 
thy  plans,  the  anguish  of  thy  friends,  thy  honoured 
parents,  or  lovely  children,  losing  their  last  support, 
their  silent  tears,  their  heart-breaking  sighs,  swell  the 
tide  of  thy  miseries.  What  is  infinitely  more  dread- 
ful, the  uncertainty  of  thy  prospects,  the  weakness 
of  thy  hope,  thy  fears  of  divine  wrath,  thy  awful 
apprehensions,  respecting  a  dying  moment,  and  a 
boundless  eternity  ;  the  fire  that  for  ever  burns  ;  these 
are  considerations,  which  might  shake  a  Christian's 
peace  of  mind.  Still  cast  thy  burden  on  the  Lord. 
He  careth  for  thee.  All  these  things  may  be  for 
thy  good.  In  a  few  moments  your  fears  may  vanish. 
God  may  be  present.  Eternity  may  burst  on  thy 
sight ;  angels  may  bear  thee  to  the  gate  of  glory,  to 
the  throne  of  the  Redeemer.  God  may  wipe  the 
tears  from  thy  eyes.  You  may  walk  the  golden 
streets ;  you  may  hear  the  hosannas  of  angels,  and 
be  enraptured  with  the  strains  of  celestial  harmony, 
and  join  in  the  song  of  Moses  and  the  Lamb,  "  Great 
and  marvellous  are  thy  works,  O  thou  king  of  saints." 
Death  is  the  gate  of  glory.  Let  us  then  cultivate 
that  faith,  by  which  we  may  sing,  "When  shall  I 


365 

die,  when  shall  I  live  for  ever.  Come, -Lord  Jesus, 
come  quickly." 

IX.  Let  us  from  the  subject  learn  the  excellence 
of  true  religion. 

As  to  worldly  circumstances,  no  mortal  can  ascer- 
tain what  is  best.  What  is  absolutely  good  or  evil, 
he  knows  not  by  all  that  passes  before  him,  We 
know  not  whether  riches  are  a  blessing,  or  poverty  a 
curse ;  but  we  know  that  the  blessed  God  is  a  sure 
guide,  a  safe  protector,  a  good  portion,  a  glorious 
friend.  We  know  that  his  favour  is  present  peace, 
and  future  blessedness.  We  know  that  true  religion 
is  a  fair  inheritance.  In  the  field  of  wisdom,  "  the 
rose  of  sharon"  blooms,  and  "  the  pearl  of  great 
price"  is  found ;  here  waves  the  tree  of-  life,  whose 
leaves  are  for  the  healing  of  the  nations,"  whose 
fruit  is  richer  than  were  those  of  Paradise.  "  Let 
mount  Zion  rejoice,  let  the  daughters  of  Judah  be 
glad.  How  goodly  are  thy  tents,  oh  Jacob,  and  thy 
tabernacles,  oh  Israel.  Beautiful  for  situation,  the 
joy  of  the  whole  earth,  is  mount  Zion ;  God  is  in  the 
midst  of  her ;  the  God  of  Jacob  is  her  refuge. 
Blessed  is  he,  who  blesseth  thee ;  and  cursed  is  he, 
who  curseth  thee." 

We  know  the  moral  effect  of  religion  on  our  char- 
acters. It  will  enlighten  the  mind,  sanctify  the 
desires,  purify  the  taste,  calm  the  passions,  and  rule 
the  actions.  Grace  changes  hatred  to  love,  elevates 
the  soul  from  the  bondage  of  a  slave  to  the  dignity  of 
a  child;  unites  a  worm  of  dust,  with  God,  with 
angels,  and  the  spirits  of  the  just  made  perfect. 


366 

We  know  the  design  of  God  in  giving  grace  to  the 
soul.  It  is,  by  his  goodness,  his  mercy,  and  com- 
passion, to  excite  the  admiration  of  the  universe ;  it 
is  to  save  the  soul  from  guilt,  remorse,  and  death ;  to 
save  the  soul,  that  in  thy  dying  moments,  thou  mayest 
say,  "  Oh  death,  where  is  thy  sting ;  oh  grave,  where 
is  thy  victory  ;"  that  in  the  day  of  judgment,  amid 
falling  stars,  and  burning  worlds,  thou  mayest  rejoice 
in  transport,  hearing  thy  Redeemer  say,  "  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  before  the  foundation  of  the  world." 

True  ^religion  is  an  unceasing  and  eternal  good. 
Wouldst  thou  no  longer  hazard  the  loss  of  thy  soul  ; 
no  longer  tremble  in  the  darkness  of  uncertainty, 
respecting  thy  salvation ;  no  longer  challenge  eternal 
misery,  tossed  on  the  surges  of  passion  and  tempta- 
tion ;  wouldst  thou,  resting  on  the  rock  of  ages,  enjoy 
the  comforts  of  the  Spirit,  the  assurance  of  hope,  and 
the  presence  of  thy  God  ;  wouldst  thou,  safe  in  the 
haven  of  rest,  hear  the  tempest  roar,  and  see  the 
billows  rise,  while  others  sink,  and  are  lost;  then 
acquaint  thyself  with  God,  and  be  at  peace  with  him. 
While  others  reject  the  great  Physician,  dash  the 
cup  of  salvation  from  his  hand,  and  trample  in  the 
blood  of  the  cross,  receive  ye  the  balm  of  life,  and 
live  for  ever.  Behold  the  Lamb  of  God ;  look  to 
him,  who  bled  on  Calvary ;  look,  and  live  for  ever. 
He  that  believeth  shall  never  die.  All  things  shall 
work  together  for  good,  to  them  who  love  God. 


JOHN  xvi,  8. 
And  when  he  is  come,  he  will  reprove  the  world  of  sin. 

THAT  man  is  a  free  agent,  is  a  self-evident  propo- 
sition, an  intuitive  truth.  I  am  not  more  certain  that 
I  exist,  than  that  I  will,  that  I  act,  and  that  I  choose, 
according  to  my  pleasure.  But  while  man  is  free,  he 
is  influenced  by  a  divine  power.  While  he  chooses, 
and  acts  according  to  his  choice,  he  is  dependant  on 
God  for  every  thought.  While  he  works  out  his  own 
salvation  himself,  God  works  in  him  to  will  and  to- 
do.  While  exerting  the  most  astonishing  powers  of 
mind,  he  is  only  more  effectually  moved  by  an  unseen 
power. 

Man  acts,  and  God  acts,  in  the  same  operation  of 
body  and  mind.  In  the  most  sublime  flights  of 
genius  and  science,  when  man  numbers  the  stars,  and 
weighs  the  planets,  he  is  borne  on  the  strong  wing  of 
divine  power.  "  By  the  inspiration  of  the  Almighty," 
man  displays  all  the  wonderful  energy  of  his  intellec- 
tual powers.  Were  the  constant  agency  of  God 


368 

withdrawn,  darkness  and  death  would  close  the  light 
of  the  Universe. — How  this  divine  operation  is  con- 
sistent with  human  choice,  and  human  exertion,  I 
do  not  know ;  how  God  constantly  acts  on  the  mind, 
and  yet  leaves  man  free  and  active,  I  do  not  know. 
Still  I  do  know,  that  the  facts  are  not  the  less  certain. 
The  Holy  Spirit,  saith  the  Saviour,  will  reprove,  or 
rather  convince,*  the  world  of  sin,  that  they  are 
guilty,  and  exposed  to  the  anger  of  God.  This  is 
his  work.  From  the  text,  and  other  passages,  it  is 
evident,  that  conviction  of  sin  is  one  office  of  the 
Holy  Spirit.  The  maxims  of  natural  religion,  and 
the  exercise  of  reason,  may  teach  a  man  that  he  has 
sinned.  The  same  reasoning  powers,  which  satisfy 
him  respecting  other  facts,  may  instruct  him  here. 
But  this  superficial,  indefinite  impression  of  evil,  will 
not  effectually  excite  him  to  believe  in  the  Saviour,  and 
lead  a  life  of  humility  and  repentance.  A  man,  who 
has  enjoyed  a  life  of  perpetual  health  and  gaiety  of 
spirits,  may  believe  that  he  is  a  frail,  mortal,  dying 
creature ;  but  his  convictions  are  slight,  he  will 
rarely  submit  to  the  cautious  habits  of  his  neighbour, 
who  is  pining  under  painful  chronic  disorders,  and 
tortured  with  all  the  fears  of  a  valetudinarian.  So 
great  is  the  difference  between  the  acknowledgments 
of  reason,  and  the  convictions  of  conscience,  between 
human  teaching,  and  that  of  the  gospel,  enforced 
by  the  Holy  Spirit.  Reason  leaves  the  mind  quiet 
and  secure  ;  the  Spirit  of  God  awakens  the  conscience 
to  a  deep  sense  of  its  sin,  and  guilt,  and  danger. 
The  man  sees  his  sin  to  be  rebellion  against  God, 

*  See  the  translations  of  Thompson  ami  Poddridge,  and  note  of  Wal<efield. 


an  odious  and  abominable  work,  idolatry  of  self, 
putting  self  in  the  place  of  God.  He  discovers  his 
danger ;  a  dreadful  sound  is  in  his  ears  ;  Sinai  thun- 
ders ;  his  sentence  is  death ;  in  the  anguish  of  his 
spirit  he  cries,  "  What  shall  I  do." 

But  I  ought  to  be  more  particular  in  enforcing  the 
doctrine,  that  it  is  the  office  of  the  Holy  Spirit  to 
convince  men  of  their  wickedness. 

This  he  does,  not  by  a  miracle,  not  by  a  new  reve- 
lation, not  by  dreams  or  visions ;  but  by  the  preach- 
ing of  the  gospel.  This  is  the  great  engine  of  con- 
viction, and  even  of  conversion.  "  Faith  cometh  by 
hearing."  But  to  proceed.  Of  what  sins  does  the 
Spirit  of  God  convince  men  ? 

I.  He  convinces  them  of  the  sinfulness  of  their  im- 
moral actions.  Though 'all  men  allow  that  immoral 
actions  are  wrong,  and  perhaps  have  some  slight  impres- 
sions, that  they  are  themselves  guilty ;  yet  if  gospel  truth 
be  not  impressed  on  the  conscience,  if  the  Holy  Spirit 
have  not  reproved  or  convinced  the  mind,  its  sense  of 
guilt  is  inconstant,  indefinite,  and  superficial.  Though 
the  man  has  trampled  on  the  laws  of  society ;  though 
he  has  broken  the  law  of  God ;  though  he  has  injured 
his  neighbour,  violated  his  promise,  betrayed  the  con- 
fidence of  his  friend,  and  disturbed  the  peace  of  the 
community,  he  often  feels  but  little  remorse,  little 
self-reproach,  little  sense  of  guilt  or  shame.  Notwith- 
standing his  violations  of  law,  human  and  divine,  he 
often  congratulates  himself  for  his  virtues,  boasts  of 
his  goodness,  and  thanks  God  that  he  is  so  much  more 
religious  than  his  neighbours. 
47 


310 

But  when  the  Spirit  of  God  comes,  when  the  Spirit 
reproves,  or  convinces  him  of  sin,  he  perceives  that 
his  guilt  is  great,  bold,  and  daring.  He  is  ashamed 
and  confounded ;  the  plague  of  his  heart,  the  sins  of 
his  life,  are  an  overflowing  fountain  of  moral  poison. 
The  streams  have  polluted  the  neighbourhood ;  his 
example  is  abroad ;  he  has  encouraged  others  in  their 
wickedness ;  he  has  grieved  and  afflicted  others, 
better  than  himself;  he  has  made  dangerous  impres- 
sions, which  he  cannot  efface,  inflicted  wounds  in 
society,  which  he  cannot  heal ;  done  a  damage,  which 
he  cannot  repair.  His  iniquities  are  as  a  pestilence 
walking  in  darkness.  He  is  ready  to  exclaim, 
"  I  perish  ;  Father,  I  have  sinned." 

II.  The  Holy  Spirit  convinces  the  conscience  of 
the  guilt  of  those  actions  which  are  apparently  moral 
and  good. 

With  all  his  sins,  the  man  had,  probably,  done  many 
things  apparently  right  and  good  ;  the  worst  man 
performs  a  multitude  of  such  actions.  He  had  been 
industrious.  He  had  not  been  an  angel  of  discord,  a 
nuisance  in  society,  the  shame  of  his  family ;  he  had 
not  blasphemed  his  God,  nor  slandered  his  friend. 
Temperate  and  sober,  he  had  read  his  bible,  and  come 
to  the  house  of  God.  In  all  these  things  did  he  man- 
ifest any  spiritual  life,  any  love  to  God,  any  holy 
aspirations  for  the  divine  favour,  any  contrition  of 
heart  for  sin  ?  He  came  to  the  house  of  God,  and  so 
did  the  useful  animal,  which  drew  him  in  his  carriage. 
But  as  neither  of  them  had  any  pious  motives,  any 
faith  in  Christ,  any  principle  of  obedience,  any  regard 


.571 

lo  the  glory  of  God,  any  holy  desires  for  sanctifying 
mercy,  they  have  no  claim  to  the  divine  blessing,  no 
title  to  the  smallest  reward. — The  morality  and  relig- 
ion of  the  man  had  been  his  pride,  his  hope,  his  confi- 
dence ;  but  the  Spirit  of  God  has  come  and  convinced 
him  that  these  services  rested  on  no  proper  basis, 
that  they  were  excited  by  no  religious  motives,  that 
they  were  heartless,  cold,  and  dead.  He  had  been 
moral ;  but  this  was  constitutional  indifference,  or  the 
habit  of  education,  or  the  slavish  fear  of  punishment. 
He  had  been,  apparently,  religious  ;  but  this  was  to  be 
seen  of  men,  or  to  purchase  heaven  at  the  price  of  his 
prayers  and  sacrifices.  The  fear  of  God  was  not 
before  his  eyes,  nor  the  love  of  God  in  his  heart. 
In  coming  to  the  place  of  public  worship,  his  heart 
was  not  in  the  duties  contemplated.  True,  he  brought 
his  body ;  but  his  heart  was  not  here.  So  he  might 
have  sent  his  coat  or  cloak ;  but  would  this  have 
made  his  garments  religious,  or  given  them  a  claim 
to  the  divine  favour  ?  In  all  these  plausible  services, 
he  was  governed  by  his  own  interest,  his  reputation, 
or  his  safety*  The  Spirit  of  God  comes,  and  con- 
vinces him  of  this  truth.  He  therefore  renounces  his 
confidence  in  his  own  righteousness,  his  opinion  of 
his  own  goodness,  his  flattering  expectation  of  future 
reward.  As  he  had  no  regard  for  God,  he  has  no 
claim  to  his  favour.  He  laboured,  not  for  God,  but 
himself,  and  has  received  his  reward.  Instead  of 
pride,  he  feels  remorse  ;%  instead  of  self-complacency, 
he  is  smitten  with  terrour ;  instead  of  delusive  hope,  his 
heart  is  sinking  in  despair.  He  is  confounded,  in  view 
of  his  best  services,  that  he  so  disregarded  his  Maker. 


iiis  law,  and  his  gospel.  The  wisdom  of  the  flesh,  the 
best  services  of  the  selfish  heart,  are  enmity  against 
God.  Without  faith,  it  is  impossible  to  please  God. 

Design  or  intention  is  essential  to  every  moral 
action.  As  the  moral  character  of  the  intention  is, 
such  is  the  action.  When  the  intention  is  worldly  or 
selfish,  nothing  morally  good  can  be  predicated  of  the 
action.  The  stream  may  as  well  rise  above  the 
fountain,  or  a  bad  tree  bear  good  fruit,  as  an  action 
sustain  a  character  superiour  to  the  motive. — When 
the  conscience  is  enlightened  and  convinced  by  the 
Spirit  of  God,  this  is  clearly  and  impressively  seen. 
How  miserable  is  the  man.  He  had  thought  himself 
wise  and  good  ;  that  he  had  kept  his  garden,  and 
that  the  fruit  was  rich  and  abundant ;  but  the  shining 
of  truth  has  scorched  every  flower,  and  blasted  every 
plant.  His  gold  has  become  dross ;  he  is  poor 
indeed. 

III.  The  Holy  Spirit  enlightens  the  conscience, 
to  see  the  sin  of  unbelief,  the  guilt  of  rejecting  the 
Saviour.  "  He  shall  convince  the  world  of  sin, 
because  they  believe  not  on  me."  No  man  can  give 
proof  of  love  tor  obedience  to  Christ,  unless  he  cheer- 
fully accept  his  favour.  He,  who  disregards  a 
proffered  favour,  grossly  abuses  the  kindness  of  his 
benefactor.  Not  only  the  cheerful  giver,  but  the 
cheerful  receiver,  is  beloved  of  God  ;  "  to  enjoy  is  to 
obey."  Assistance  in  distress  is  precious,  in  propor- 
tion to  the  distress  ;  the  wickedness  of  rejecting  such 
assistance  is  correspondingly  great. 

Finding  ourselves  guilty,  and  judged,  and  con- 
demned, and  ruined,  the  salvation  of  the  gospel  ought 


to  be  welcomed  by  us,  with  joy,  thanksgiving,  and 
praise  ;  its  abundant  grace  and  goodness  ought  to 
swell  the  heart  with  love,  and  faith,  and  admiration ; 
to  satisfy,  delight,  and  ravish  the  soul. 

Yet  obstinate  unbelief,  unmoved,  rejects  the  pardon 
and  redemption  offered,  disregards  the  gift  of  eternal 
blessedness,  hardens  the  heart  against  the  terrours  of 
everlasting  punishment,  adds  sin  to  transgression,  till 
she  wearies  herself  in  committing  iniquity.  Unbelief 
denies  the  fact  of  our  sinful  and  lost  state ;  denies 
that  we  are  dependant  on  the  sovereign  grace  of  God  ; 
that  we  have  no  help  in  ourselves ;  that  we  are  for 
ever  destroyed,  without  an  interest  in  the  atonement. 
Unbelief  denies^ the  necessity  of  the  Saviour's  blood, 
with  all  the  wonderful  circumstances  of  redeeming 
love.  She  denies  the  insufficiency  of  her  own  right- 
eousness, and  the  vanity  of  her  worldly  hopes.  She 
refuses  to  make  any  preparation  for  a  better  world, 
for  the  departure  of  the  soul  from  friends,  from 
the  means  of  salvation,  for  the  day  of  judgment,  or 
the  unknown  wonders  of  immortality.  She  sleeps 
away  the  summer  of  life,  and  in  the  winter  of  death 
awakes  to  misery  and  ruin. 

This  is  the  prominent  sin,  which  the  Holy  Spirit 
impresses  on  the  conscience.  He  reproves  men, 
because  they  believe  not  on  Jesus  Christ ;  because 
they  neglect  a  Saviour  so  excellent  and  meritorious. 
Is  not  this  a  sin  of  a  crimson  dye  ?  Does  it  not  argue 
an  entire  want  of  gratitude,  and  of  every  Christian 
grace  ?  Does  it  not  show  that  the  heart  has  no  sense 
of  divine  goodness  or  mercy,  no  value  for  the  redemp- 
tion, which  has  been  wrought,  for  the  atonement 


374 

which  has  been  made?  Hard  must  be  the  heart, 
dark  must  be  the  mind,  seared  must  be  the  conscience, 
which  remains  unmoved,  unaffected,  on  hearing  the 
gracious  offers  of  redeeming  love.  This  conviction 
the  Holy  Spirit  fastens  on  the  conscience,  pierces  the 
soul  with  the  anguish  of  guilt.  Unbelief  is  a  sin  of 
presumption — for  soon  it  may  be  too  late  to  believe ; 
in  a  moment  it  may  be  too  late  to  ask  for  mercy. 
Still,  unbelief  presumes  to  make  light  of  heavenly 
glory,  to  trifle  with  immortal  happiness,  to  treat  God 
himself  as  false  to  his  word,  defying  the  thunders  of 
his  wrath,  sporting  with  the  torments  of  the  damned. 
Is  not  unbelief  a  sin  of  desperation?  It  rejects  the 
only  remedy.  There  remaineth  no  other  sacrifice 
for  sin.  Another  foundation  can  no  man  lay.  It  is 
a  refusal  to  perform  the  only  act,  which  can  save  the 
soul ;  it  is  extinguishing  the  only  light,  which  can 
guide  us  to  glory ;  it  is-  pouring  on  the  ground  the 
last  drop  from  the  cup  of  life  ;  it  is  shivering  the  only 
plank,  which  will  waft  us  over  the  Jordan  of  death. 
— No  wonder  then,  that  when  the  Holy  Spirit  con- 
vinces the  conscience  of  such  desperate  wickedness 
and  danger,  it  should  wring  the  heart,  and  the  soul 
should  cry,  "  What  shall  I  do  ?" 

IV.  The  Holy  Spirit  convinces  the  man  of  his 
opposition  to  the  divine  law. 

In  his  previous  superficial  manner  of  contemplating 
religious  subjects,  he  might  consent,  that  the  law  was 
holy,  just,  and  good. — Though  he  had  sometimes, 
knowingly,  violated  its  commands,  still  it  was  an 
object  of  his  dread  and  veneration.  He  now  learns, 
that  he  had  not  known  himself,  that  respect  and  affec- 


376 

tion  are  not  the  feelings  of  his  heart.  His  heart 
resists,  his  heart  recoils  from  the  law,  as  too  strict  in 
its  commands,  too  dreadful  in  its  sanctions.  The 
lamp  of  divine  truth  has  enlightened  his  mind ;  his 
disobedience  and  rebellion  are  made  manifest.  His 
professions  of  respect  for  the  law  vanish.  Like  Cain, 
he  cries,  "  My  punishment  is  greater  than  I  can 
bear."  Like  Adam,  he  wishes  to  hide  himself  from 
God.  The  harp,  and  the  viol  are  no  longer  pleasant; 
a  merry  song  in  such  a  solemn  scene  only  heightens 
his  distress  ;  his  heart  trembles  ;  sometimes  his  limbs 
shake  with  terrour,  while  the  law  thunders  "cursed 
is  every  one  who  continues  not  in  all  things  written 
in  the  law  to  do  them."  He  has  learned  that  the 
law  is  not  obeyed  by  external  observance,  without 
the  heart. — He  has  not  kept  the  law7.  It  condemns 
him  in  every  sentence.  He  can  echo  the  words  of 
the  psalmist,  "  Behold  thou  desirest  truth  in  the 
inward  parts.  My  heart  is  smitten  and  withered  like 
grass,  so  that  I  forget  to  eat  my  bread."  Sometimes 
the  intellect  is  distracted,  and  he  may  again  repeat 
the  words  of  David, — "  While  I  suffer  thy  terrours, 
I  am  disturbed"  Say,  my  friends,  have  you  not  seen 
this  picture  ?  Have  not  your  minds  been  agitated 
like  the  troubled  sea  ?  Often,  such  are  the  effects  by 
the  divine  Spirit. 

V.  The  Spirit  of  God  convinces  man  of  his  oppo- 
sition to  divine  sovereignty,  to  providence,  and  the 
government  of  God. 

By  the  sovereignty  of  God,  I  do  not  mean  any  sup- 
posed arbitrary  proceedings,  which  do  not  rest  on  rea- 
son and  wisdom  for  their  basis.  By  the  sovereignty  of 


God,  I  intend  that  independence  of  wisdom,  by  which 
he  does  all  his  pleasure,  and  gives  not  account  of  any 
of  his  matters.  Nothing  more  is,  or  can  be  intended, 
by  any  rational  Christian,  than  that  wisdom  of  power, 
by  which  God  made  and  governs  the  world.  He 
made  one  star  to  differ  from  another  in  glory.  One 
is  beautiful  to  the  naked  eye ;  another  can  be  seen 
only  by  a  powerful  telescope.  Angels  are  more  glo- 
rious than  men.  Men  differ  in  genius,  in  science,  in 
felicity,  and  honour.  One  is  enlightened,  and  sanc- 
tified, and  seems  to  walk  with  angels,  on  the  thresh- 
hold  of  heaven.  One  is  rich,  and  riots  in  pleasure. 
Another  is  poor,  and  ignorant,  and  vicious,  a  brother 
of  dragons,  and  a  child  of  wrath.  One  is  a  savage  ; 
another  is  a  saint.  The  kingdom  of  God  ruleth  over 
all,  and  of  the  same  lump  forms  one  vessel  to  honour, 
and  another  to  dishonour. — "  Not  scr,"  exclaims  the 
aspiring  heart  of  man. — "  Why  doth  he  yet  find  fault  ? 
— I  know  thee  to  be  a  hard  master. — Thy  ways  are 
not  equal." 

In  the  days  of  Naaman  many  lepers  were  in  Israel  ; 
yet  none  were  selected  by  God  to  be  healed  but  this 
great  man.  In  the  time  of  Elijah,  many  widows 
were  in  Israel,  the  holy  land,  inhabited  by  the  people 
of  God ;  yet  to  none  of  these  was  the  prophet  sent  to 
supply  with  provision,  and  to  relieve  from  distress  ; 
but  he  was  sent  to  a  widow  of  Zarephath,  a  pagan 
region,  north  from  the  confines  of  Israel.  When 
Jesus  Christ  exhibited  these  facts,  to  illustrate  the 
sovereignty  of  God,  and  to'  justify  himself,  for  not 
performing  his  usual  miracles  at  Nazareth,  the  people 
were  provoked  to  madness,  drove  him  from  the  syn- 


377 

agogue,  and  would  have  hurled  him  from  the  precipice 
which  was  near  their  city. 

In  his  sovereign  wisdom,  God  chose  Jacob,  and 
rejected  Esau. — Nor  am  I  unwilling  to  gratify  the 
opponents  of  the  doctrine,  by  extending  this  choice  to 
the  descendants  of  Jacob  and  Esau,  for  this,  instead 
of  confining  it  to  one  solitary  instance,  is  multiplying 
the  displays  of  divine  sovereignty  to  myriads,  and 
millions,  and  millions  of  examples.  Their  wisdom 
and  prudence  in  such  a  construction  of  the  history,  I 
could  never  divine.  With  whom  did  God  take  coun- 
sel, when  he  passed  by  all  the  sages  of  the  law,  all 
the  military  chieftains,  and  from  the  pastures  of  Beth- 
lehem, elevated  David  to  the  throne  of  Israel  ? 

While  living  in  pleasure,  and  regardless  of  religious 
truth,  a  man  supposes  himself  friendly  to  the  divine 
government,  and  reconciled  to  the  sovereignty  of  God  ; 
but  when  the  Spirit  of  God  comes,  sin  revives  ;  for 
by  the  law  is  the  knowledge  of  sin.  When  the 
Holy  Spirit  strives,  man  for  the  first  time  perhaps 
discovers  his  alienation  from  God.  He  finds  himself 
unwilling  that  the  purpose  of  God  should  be  executed, 
that  he  should  do  all  his  pleasure,  that  his  counsel 
should  stand,  He  knows  that  he  does  not  cordially 
say,  "  Not  my  will  but  thine  be  done."  He  does  not 
rejoice  that  God  reigns,  that  he  is  himself  dependant, 
as  the  staff  in  the  hand  of  him  who  walketh  with  it. 
— He  is  not  willing  that  God  should  make  rich,  and 
make  poor,  that  he  should  choose  some  to  life,  and 
leave  others  in  the  shadow  of  death.  He  complains, 
he  resists,  he  struggles,  like  a  prisoner  in  chains  ;  like 
him,  he  is  dependant, 

is 


,378 

VI.  The  Spirit  of  God  convinces  men  of  their 
opposition  to  the  gospel. 

The  gospel  is  glad  tidings.  It  is  so  received  by  all, 
who  feel  rightly,  or  act  well.  The  gospel  presents  a 
redemption  already  accomplished.  "  Propitiation" 
for  sin  has  been  made.  The  blood  of  atonement  has 
been  accepted ;  yet  wicked  men,  bent  on  establishing 
a  righteousness  of  their  own,  refuse  this  invaluable 
favour.  From  such  immense  obligations ;  from  such 
entire  and  absolute  dependance,  the  heart  revolts. 
"  What  shall  I  do  to  inherit  eternal  life  ;  how  shall 
I  render  myself  worthy  the  favour  of  God ;  how  shall 
I  claim  the  glory  of  heaven,"  is  the  inquiry  of  the 
heart. 

That  the  gospel  is  not  acceptable  to  the  wicked 
is  evident  from  the  incontrovertible  fact,  that  a  great 
portion  of  the  world  have  rejected  the  gospel,  and 
where  it  is  most  clearly  unfolded,  only  a  small  por- 
tion cordially  embrace  its  doctrines,  or  obey  its  pre- 
cepts. The  lowest  condition  of  gospel  mercy  is 
repentance.  All  the  self-love,  all  the  pride,  all  the 
obstinacy,  of  the  depraved  heart,  rise  up  against  this 
duty. — To  repent  is  to  be  humble.  In  repenting,  the 
man  judges  and  condemns  himself.  What  can  be 
more  abhorrent  to  the  heart?  Enlightened  by  the 
Spirit  of  God,  the  man  discovers  this  self-compla- 
cency, and  self-dependance,  this  reluctance  to  repent 
and  trust  in  the  mercy  of  God,  this  unwillingness  to 
be  indebted  to  God  himself,  for  pardon  and  salvation. 

With  all  the  grace  which  it  reveals,  the  gospel 
requires  men  to  be  holy  themselves*  To  be  saved, 
they  must  be  conformed  to  the  Saviour.  Like  him 


379 

they  must  deny  themselves,  be  humble,  and  meek, 
devout,  and  charitable;  yet  all  this  will  not  be 
admitted  as  the  meritorious  cause  of  their  salvation. 
However  profitable  as  servants  they  have  been,  they 
have  done  no  more  than  their  duty,  they  have  confer- 
red no  favour. — Here  again  the  heart  complains.  "  It 
is  a  vain  thing  to  call  upon  God."  The  conscience, 
enlightened  by  the  divine  Spirit,  perceives  this  restless, 
complaining  temper.  The  gospel  requires  obedience  ; 
yet  demands  acceptance  as  a  free  gift ;  it  rejects  mere 
external  services,  requiring  faith,  and  holiness  of 
heart;  it  offers  reward  of  grace,  and  not  of  debt. 
This  seems  hard  to  the  aspiring  heart ;  the  gracious 
gospel  seems  not  a  gospel  of  grace ;  but  a  system  of 
hard  sayings.  Hence  so  many  labourers  in  the  vine- 
yard of  the  Lord  find  their  message  rejected,  and 
utter  the  melancholy  complaint,  "  Who  hath  believed 
our  report,  and  to  whom  is  the  arm  of  the  Lord 
revealed  ?" 

VII.  The  Spirit  of  God  convinces  men  of  their 
aversion  to  the  glories  of  heaven. 

No  doubt  men  generally  believe  that  they  desire 
and  long  for  the  joys  of  heaven ;  that  they  take 
delight  in  the  goodness  of  God ;  that  they  love  him 
as  a  father,  and  cordially  obey  him  as  a  master. 
Many  are  shocked  at  the  suggestion,  that  they  are 
the  enemies  of  God,  but  when  the  Spirit  of  God 
enlightens  the  conscience,  their  opinion  is  changed. 
Contemplating  the  divine  being,  his  holiness,  and 
justice,  and  power,  the  man  discovers  the  contrariety 
of  character,  the  opposition  of  moral  feelings,  and 
that  he  could  not  be  happy  in  his  immediate  presence. 


380 

Carefully  considering  the  employments  of  heaven, 
he  is  conscious  they  would  be  irksome  and  tedious. 
Distinctly  recollecting  who  constitute  the  society  of 
heaven,  saints  and  angels,  he  is  sure  they  would 
not  be  the  companions  of  his  choice.  From  such 
friends  he  turns  away,  having  no  sympathy  in  the 
topics  of  their  converse,  no  harmony  with  their  dispo- 
sitions. Mingling  in  such  society,  engaging  in  such 
employment,  under  the  eye  of  the  holy  God,  would 
never  rouse  his  active  powers,  never  awaken  the  rap- 
tures of  his  heart,  never  swell  the  highest  notes  of  his 
song. 

He  flies  from  such  a  place. — Whither  shall  he  go  ? 
Whither  turn  himself  for  help  and  comfort  ?  What 
shall  he  do  ?  Gladly  would  he  remain  in  this  world  ; 
gladly  would  he  enjoy  his  immortality  in  this  vale  of 
tears ;  but  here,  he  cannot  stay.  The  sentence  has 
been  pronounced  ;  the  wages  of  sin  is  death  ;  his  mo- 
ments are  flying,  his  sands  are  falling ;  the  king  of 
terrours  is  approaching  ;  his  grave  is  opening.  Look- 
ing forward,  he  exclaims,  "  Who  can  dwell  with  de- 
vouring fire,  with  everlasting  burnings  !"  He  clings 
to  life  ;  his  cup  of  anguish  is  full ;  no  sorrow  is  like 
his  sorrow.  Now,  if  ever,  he  bows,  he  yields  himself 
a  willing  captive  of  divine  mercy.  Sin  revives,  and 
he  dies. 

REFLECTIONS. 

I.  We  see  why  men  prefer  false  doctrines  to  true, 
a  system  of  errour  to  the  gospel  of  Jesus  Christ. 

The  first  process  in  the  influence  of  truth  is  painful. 
The  first  effect  of  truth  is  to  turn  the  attention  of  man 


381 

ro  himself,  to  his  own   heart,  his  own  moral  char- 
acter. 

Truth  draws  the  curtain  from  the  naked  heart. 
The  lamp  of  divine  truth  illumines  the  dark  caverns 
of  the  mind,  makes  manifest  its  wicked  dispositions. 
The  man  is  disappointed  concerning  himself ;  he  sinks 
in  his  own  estimation  ;  he  is  not  so  good,  so  secure,  as 
he  had  believed  himself  to  be.  This  is  painful,  humb- 
ling, distressing ;  he  turns  away  ;  he  recoils  from 
such  a  view,  he  wishes  for  "another  gospel  "  The 
gospel  of  Christ  requires  holiness  ;  it  does  not  accom- 
modate itself  to  our  wishes  or  passions ;  but  errour 
is  indefinitely  various,  assumes  every  hue,  may  be 
adapted  to  every  taste,  to  every  complexion  of  human 
character.  God  may  be  represented  as  all  mercy,  and 
a  holy  life  a  course  of  pleasant  indulgences. — Heaven 
may  be  described  as  a  mahometan  paradise,  a  region 
of  perpetual  spring,  of  flowery  gardens,  and  melodious 
song.  The  burning  lake,  whose  fires  will  never  be 
quenched,  may  be  represented  as  a  transient  disci- 
pline, or  its  name  and  existence*  may  be  denied,  as 
the  dismal  creations,  the  unreal  phantoms,  of  a  dis- 
turbed imagination.  With  such  pictures,  what  eye, 
never  suffused  with  the  tears  of  repentance,  would  not 
be  pleased  ?  Who,  that  yet  rolls  sin  as  a  sweet  morsel 
under  his  tongue,  would  not  be  better  pleased  with  the 
imaginary  gospel,  than  the  real ;  with  the  opinions  of 
men,  than  with  the  revelation  from  God  ?  Where  then 
is  the  wonder,  that  the  teacher  of  false  principles 
should  be  more  popular,  more  caressed,  more  admired, 

*  See  Balfour's  Inquiry. 


382 

and  better  rewarded,  than  he  who  announces  the 
humbling  gospel  of  Jesus,  and  calls  on  men  to  repent, 
and  trust  in  a  crucified  Saviour  for  eternal  life.  Men 
prefer  what  gives  them  present  pleasure.  False  relig- 
ion has  this  effect ;  it  produces  a  spirit  of  repose  and 
slumber,  though  in  the  end,  it  will  be  more  terrible 
than  the  fiery  serpents  of  the  Arabian  desert.  Still, 
would  they  submit  to  the  convictions  of  the  Holy 
Spirit,  though  alarmed  and  distressed  for  a  moment, 
they  might  be  enlightened,  and  sanctified,  comforted, 
and  delighted  ;  the  very  gospel  of  Christ  would  become 
their  support,  their  hope,  their  joy,  their  glory. 

II.  The  subject  leads  us  to  distinguish  between 
mere  terrours  of  conscience,  and  conviction  of  sin  by 
the  Spirit  of  God.  This  is  an  errour  not  uncommon. 
Men  imagine  they  have  experienced  the  influences  of 
the  Holy  Spirit  in  a  remarkable  manner,  because  they 
have  been  alarmed,  and  their  affections  powerfully 
moved.  For  a  time  they  were  concerned  ;  they  were 
distressed  ;  they  wept,  and  refused  to  be  comforted. 
It  may  reasonably  be  expected,  that  where  the  doc- 
trine of  future  punishment  is  believed,  that  pathetic 
and  terrible  descriptions  of  its  miseries,  that  terrible 
events  of  providence,  or  even  the  self-reproach  of  dar- 
ing sin,  will  produce  such  effects  on  a  feeling  heart 
and  a  tender  conscience  ;  but  here  may  be  nothing 
spiritual,  nothing  religious,  any  more  than  in  the  tears 
of  a  tragedy,  or  the  terrours  of  an  earthquake.  Yet 
many  individuals,  and  perhaps  some  whole  sects,  on 
account  of  such  animal  affections,  believe  that  they 
have  in  a  remarkable  degree  the  influences  of  the  Holy 
Spirit.  Hence  are  adopted  all  the  modes  of  excite- 


383 


ment,  which  art  or  enthusiasm  can  invent,  alarming 
the  fears,  rousing  the  terrours,  inflaming  the  passions, 
and  bewildering  the  imagination,  by  affecting  tones, 
by  violent  vociferation,  by  terrific  descriptions  of  the 
moving  scene  round  a  dying  bed,  or  the  pomp  and 
splendours  of  the  great  day,  the  descending  Judge,  the 
sounding  trump,  the  rising  dead,  and  all  the  honours 
of  everlasting  burnings.  By  such  addresses,  anxiety 
and  fear  are  awakened,  but  is  the  judgment  informed  ? 
The  passions  are  moved  ;  but  is  the  conscience  con- 
vinced ?  The  heart  is  palsied  with  terrour ;  but  is  the 
understanding  enlightened  ?  The  winds  blow  and  the 
rocks  are  rent ;  but  do  you  hear  one  whisper  of  the 
Holy  Spirit  ? 

Truth  is  the  medium  of  divine  operations  ;  the  Holy 
Spirit  breathes  in  the  gentle  voice  of  gospel  doctrine, 
convincing  the  soul  of  sin  ;  because  the  Saviour  is  re- 
jected, his  laws  disobeyed. — Hence  may  we  learn  to 
distinguish  between  the  disturbance  of  the  passions, 
and  the  convictions  of  the  conscience  by  the  Holy 
Spirit.  Mere  excitement  passes  away,  like  the  brook 
of  a  summer's  shower,  having  produced  only  a  tem- 
porary reformation,  resulting  from  agitation  and  dis- 
tress. The  divine  Spirit  is  permanent  in  his  effects, 
as  the  shining  of  the  sun,  increasing  like  the  river  of 
the  distant  mountains,  conveying  comfort,  cheerful- 
ness, joy,  and  glory. 

III.  We  learn  from  the  subject,  why  so  many  per- 
sons deny  the  doctrine  of  man's  depravity ;  why  so 
many  never  view  themselves  so  wicked,  as  this  sub- 
ject represents  them  to  bo. 


384 

The  Spirit  of  God  has  not  convinced  them ;  his 
light  has  not  illumined  their  minds.  Having  some 
information  from  various  other  sources,  they  confess 
they  are  not  precisely  what  they  ought  to  be,  that  they 
are  not  what  they  wish  to  be,  that  they  are  very  im- 
perfect. But  they  have  no  belief,  nor  conception  of 
such  dark  depravity,  of  being  altogether  in  sin,  of 
being  the  enemies  of  God,  of  his  law,  his  gospel,  and 
government.  Probably,  this  arises  from  a  want  of 
perfect  self-knowledge,  from  not  being  enlightened 
and  convinced  by  the  Holy  Spirit ;  for  sometimes, 
these  very  persons,  without  having  fallen  into  any  new 
course  of  sin,  and  without  being  guilty  of  any  glaring 
immorality,  change  their  opinions  respecting  them- 
selves, and  make  as  humble,  as  abasing  confessions  of 
sin  and  guilt,  as  any  men  in  the  world. — Such  was 
Saul  of  Tarsus.  As  to  the  law  blameless,  he  lived  in 
all  good  conscience.  But  when  the  commandment 
came,  when  the  Spirit  of  God  enlightened  his  con- 
science, he  found  himself  the  chief  of  sinners.  In  the 
extreme  guilt,  and  remorse,  and  self-reproach  of  his 
heart,  he  cries  out,  "  Oh  wretched  man  that  I 
am,  who  shall  deliver  me  from  the  body  of  this 
death?"  Had  not  the  Holy  Spirit  enlightened  his 
mind,  he  might  have  continued  to  justify  himself, 
denying  that  depravity  of  heart,  which  myriads  feel, 
and  confess.  When  those,  who  reject  this  doctrine, 
shall  experience  as  deep  and  powerful  convictions  as 
St.  Paul,  then  may  they  like  him  bemoan  their  guilt 
and  danger. — Till  then  they  may  feel  themselves  as 
as  the  young  man,  who  came  to  Jesus  Christ  to 


385 

be  directed  in  the  way  to  heaven.  He  had  not  openly 
violated  the  commands  of  God,  and  therefore  conclud 
ed,  that  he  had  obeyed  them,  according  to  their  spirit 
and  design.  So  do  they.  He,  in  consequence  of  his 
supposed  goodness,  considered  himself  prepared  for 
the  kingdom  of  heaven.  So  do  they.  But  when  the 
Spirit  of  God  comes,  when  the  torch  of  divine  truth 
enlightens  the  dark  recesses  of  their  minds,  when  they 
discover  the  spirituality  and  extent  of  the  divine  law ; 
when  they  see  it  extending  to  their  secret  thoughts, 
their  wishes,  their  inclinations,  and  motives,  then  will 
they  learn  the  plague  of  their  own  hearts,  the  crimson 
depravity  of  their  lives. 

IV.  If  the  Spirit  of  God  produces  such  sense  of 
guilt,  is  it  strange  if  they  seek  relief  and  comfort  from 
every  means,  which  may  flatter  their  hopes  ? 

The  pressure  of  great  distress  is  ever  unfavourable 
to  correct  judgment,  and  sound  discretion.  Too 
much  weight  or  pressure  on  a  machine  impedes  its 
wonted  operations ;  so  the  burdened  mind  does  not 
turn  and  examine  evidence  with  its  usual  prudence  and 
sagacity.  As  frost  stops  the  current  of  a  river,  so 
intense  anguish  obstructs  the  course  of  thought,  the 
proper  movements  of  the  mind. 

When  the  Spirit  of  God  comes  with  efficacy  and 
power,  the  anxiety  and  distress  are  often  violent  and 
terrible.  The  person  sees  a  naked  human  heart ;  he 
sees  himself.  No  wonder  then  that  he  reads,  and  hears, 
and  prays,  and  inquires  the  way  of  every  man  he 
meets  ;  that  he  explores  every  avenue  of  hope,  and 
knocks  at  every  door  of  escape.  The  pressure  of  his 

anxious  fears  and  terrours  racks  and  disorders  the 
49 


386 

understanding,  and  relief  is  sometimes  sought  without 
much  discretion  or  judgment.  Like  the  psalmist  he 
may  almost  say,  "  While  I  suffer  thy  terrours  I  am 
distracted." 

A  conviction  of  guilt,  a  sense  of  danger,  a  fear  of 
divine  wrath,  an  overwhelming  apprehension  of  ever- 
lasting misery,  produces  probably  the  most  insupport- 
able agony  the  mind  of  man  ever  endures  in  this 
world.  No  terrour  is  like  this  terrour  ;  no  misery  is 
like  this  misery.  Is  it  very  strange  then,  that  such 
persons  should  seek  relief  by  every  means,  which 
accident  may  present,  or  fancy  conceive  ?  Is  it  very 
strange  if  sometimes,  they  "  heap  to  themselves  teach- 
ers," and  listen  to  bold  declaimers,  boasting  of  visions 

:    i      i  .      .  .r  i»    •  i_ 

and  revelations  ;  is  it  strange  if  sometimes  they  em- 
brace the  opiate  of  errour  and  delusion,  to  quiet  the 
anguish  of  a  troubled  conscience  ? 

JLet  all  such  afflicted  souls  share  in  your  Christian 
sympathy,  your  faithful  advice,  and  your  fervent 
prayers. 

V.  If  such  be  the  terrours  of  conviction,  no  wonder 
the  soul  is  joyful,  when  first  delivered,  when  first  she 
experiences  the  consolation  of  hope,  and  the  spirit  of 
adoption. 

When  the  soul,  shut  up  to  the  faith,  first  bends  and 
bows  to  the  authority  of  God,  when  the  heart 
embraces  him  as  her  father,  her  saviour,  and  her 
portion,  slavish  terrours  vanish,  faith  lifts  her  eye* 
hope  kindles  delight,  peace  and  joy  enliven  the  heart. 
Instead  of  resistance  and  rebellion,  the  heart  yields 
itself  resigned  to  the  will  of  God  ;  instead  of  striving 
jmd  struggling  against  Omnipotence,  she  casts  her 


387 

burden  upon  the  Lord,  and  looks  to  him  for  all  she 
desires. 

The  dark  cloud  is  gone  from  Sinai ;  the  Sun  of 
righteousness  shines ;  the  thunders  are  silent ;  the 
lightnings  cease  to  blaze ;  the  earth  no  longer  trem- 
bles ;  the  heart  no  longer  quakes  with  terrour.  A 
feeble  hope  that  God  is  reconciled,  a  weak  faith  in 
Jesus  Christ,  faint  evidence  of  salvation,  shed  tran- 
quillity and  peace  on  the  soul.  "  Blessed  is  the  man 
whose  transgression  is  forgiven,  whose  sin  is  cover- 
ed." Well  may  such  a  soul  say,  "  The  Lord  hath 
done  great  things,  for  which  I  am  glad.  Come  all 
ye,  who  fear  God,  and  I  will  declare  what  he  hath 
done  for  my  soul.  I  sought  the  Lord,  and  he  heard 
me,  and  has  not  put  my  soul  to  shame.  I  have  sown 
in  tears,  I  reap  in  joy."  Is  this  reality,  or  am  I  like 
them,  who  dream  ?  What  shall  I  render  to  the  Lord, 
for  all  his  benefits  ?  Bless  the  Lord,  oh  my  soul,  and 
all  that  is  within  me  bless  his  holy  name.  Bless  the 
Lord  forever  and  ever.  Amen. 


PSALM  xviii,  30. 

As  for  God,  his  way  is  perfect. 

PSALM  xix,  7. 

The  law  of  the  Lord  is  perfect. 

THE  "  way"  of  God  refers  to  his  providence.  To 
say  that  his  way  is  perfect,  is  to  justify  his  govern- 
ment, his  providential  dispensations. 

The  "  law"  of  the  Lord  includes  the  system  of  rev- 
elation, the  scheme  of  mercy,  exhibited  in  the  sacred 
oracles.  This  revelation  is  perfect.  Nothing  can  be 
added,  nothing  taken  away,  without  evident  injury. 
Revelation  and  providence  being  perfect,  they  must 
harmonize,  they  must  speak  the  same  language.  Doc- 
trines and  events  must  accord,  else  both  would  not  be 
perfect.  Both  emanate  from  divine  wisdom ;  both 
are  salutary  in  their  influence  on  mankind  ;  both  are 
plain  and  evident,  for  all  necessary  or  useful  purposes. 
Yet  both,  in  some  respects,  are  deep,  are  mysterious, 
are  inexplicable.  The  same  incomprehensible  wisdom 


390 

of  God  is  manifest  in  the  volume  of  providence  and 
revelation. 

The  mystery  of  facts  is  less  noticeable ;  because  the 
facts  are  certain  and  familiar.  The  most  luminous 
deductions  of  reason,  and  even  the  records  of  inspira- 
tion, do  not  generally  make  so  decisive  impressions  on 
the  mind,  as  the  observation  of  facts.  Facts,  which 
strike  the  senses,  we  are  compelled  to  admit,  how- 
ever mysterious  and  unaccountable,  while  speculative 
truths,  which  are  not  more  mysterious,  are  met  with 
doubt,  with  resistance,  with  disbelief. — The  most 
unlearned  believe  that  the  sun  and  moon  are  eclipsed, 
though  they  know  not  how.  The  learned  believe 
that  showers  of  stones,  and  sometimes  huge  masses  of 
stone,  have  fallen  from  the  clouds,  though  this  is  to 
them  an  impenetrable  mystery.  So  do  the  word  and 
providence  of  God  harmonize. 

I  proceed  to  show  that  some  of  the  most  important 
and  difficult  doctrines  of  revelation,  are  supported  by 
the  events  of  providence. 

I.  Revelation  teaches  the  being  of  God  ;  so  do  the 
events  of  providence.  "  I,  I  am  God,  and  there  ia 
none  else."  "  God  created  the  heavens  and  the  earth." 
Now  look  at  the  events  of  providence.  Do  they  not, 
with  ten  thousand  tongues,  proclaim  the  existence  of 
God  ?  Do  not  the  exact  rising  and  setting  of  the  sun, 
the  regular  return  of  summer  and  winter,  demonstrate 
the  existence  of  Deity?  In  one  word,  look  at  the 
marks  of  .design,  and  wisdom,  on  the  open  face  of  cre- 
ation, marks  visible  in  every  object,  from  the  smallest 
atom,  to  the  greatest  globe  of  heaven,  and  then  say  if 
these  are  not  preserved  and  directed  by  an  almighty. 


intelligent  being.      Here  then  the  word  and  provi- 
dence of  God  unite  and  support  each  other. 

II.  Revelation  declares  that  man  has  rebelled  against 
God,  and  is  a  sinful  creature.  "  All  have  gone  out  of 
the  'way — none  doeth  good,  no  not  one."  If  all  had 
not  sinned,  why  should  Christ  make  propitiation  for 
the  sins  of  the  world  ?  Why  should  the  gospel  of 
mercy  be  addressed  to  all,  if  all  had  not  sinned  ?  Is 
not  this  doctrine  supported  by  providence  ?  Look  at 
the  events  of  providence.  Are  you  not  confirmed  in  the 
doctrine  of  human  depravity  ?  Whether  you  contem- 
plate the  treatment  which  man  receives  from  his 
Maker,  or  the  conduct  of  men  towards  one  another, 
you  are  equally  convinced  that  sin  universally  prevails. 
Would  the  God  of  goodness  let  loose  tempest,  and 
earthquakes,  pestilence,  and  death,  on  a  race  of  inno- 
cent and  holy  beings  ?  Do  angels,  and  the  spirits  of 
just  men  made  perfect,  encounter  these  calamitous 
events  ?  Why  are  the  best  disciplined  countries  fur- 
nished With  jails  and  dungeons,  terrified  with  penal 
laws,  and  punished  by  judges  ?  Why  do  men  delight 
in  war,  and  cheerfully  endure  military  burdens,  and 
fight,  and  murder,  till  "  the  mountains  are  melted  with 
blood  ?"  The  base  lusts  of  men  are  the  only  solution 
of  these  terrible  phenomena.  So  do  the  gospel  and 
providence  of  God  harmonize,  and  support  each 
other. 

But  some  may  reply,  "  we  object  not  to  the  doc- 
trine of  depravity;  but  to  the  doctrine  of  native 
depravity." 

To  some,  possibly,  this  may  seem  an  unreasonable, 
if  not  an  impossible  doctrine.  But  unless  we  adopt 


392 

this,  how  are  we  to  account  for  that  universal  wicked- 
ness, which  abounds  through  the  world  ?    Why  is  it 
that  none  are  entirely  good,  no  not  one  ?  "  By  one 
man  sin  entered  the  world  and  death  by  sin,  and  so 
death  has  passed  upon  all,  because  all  have  sinned" 
"  Adam  begat  a  son  in  his  own  likeness,"  like  himself, 
a  dying,  sinful  creature.     Do  not  such  texts  seem  to 
teach,  that  there  was  a  connexion  between  the  sin  of 
Adam,  and  the  wickedness  of  his  posterity  ?  By  the 
disobedience  of  that  one  man,  "  many  were  made  sin- 
ners."   He  sinned,  and  his  posterity  are  not  innocent. 
Though  his  sin  was  not  their  sin ;  for  this  would  be 
an  absolute   impossibility  ;  though   his   sin  was  not 
imputed  to  them  ;  for  this  would  be  merciless  injustice  ; 
yet  might  not  his  sin  be  the  occasion  of  their  wicked- 
ness ?  Does  not  this  accord  with  daily  facts,  in  the 
course  of  providence  ?    Is  it  not  a  familiar  fact,  that 
wicked  men  are  made  wicked  by  the  vicious  examples 
of  others  ?  Is  it  not    proverbial,    "  Like  father,  like 
son  ?"  What  vicious  character  is  more  common,  than 
a  profane,  idle,  intemperate  son,   of  a  profane,  idle, 
intemperate  father  ?  Have  not  the  sons  of  Ishmael, 
retained  the  character  of  their  father,  through  all  the 
changes  of  place  and  education,  for  three  thousand 
years  ?    On  this  principle,  have  not  those  men,  who 
associate  together,  generally  a  great  likeness  of  moral 
character  ?  Hence  soldiers,  and  sailors,  and  other  pro- 
fessions, have  strong  features  of  moral  resemblance. 
On  this  principle  whole  neighbourhoods,  and  whole 
nations,  have  a  similar  complexion  of  morals.     Why 
then  should  it  be  thought  a  thing  incredible,  for  the 
posterity  of  Adam  to  be  constituted  sinners  by  his  sin 


393 

and  rebellion  ?  If  the  two  cases  be  not  exactly  similar, 
as  they  confessedly  are  not,  still  may  not  their  strong 
resemblance  prevent  surprise,  and  reconcile  us  to  the 
luminous  evidence  of  revelation  ?  Why  might  not  the 
sin  of  Adam  be  as  fatal  to  his  posterity,  as  the  sins  of 
other  fathers  generally  are  to  their  children  ?  If  the 
scriptures  do  teach  the  inseparable  connexion  between 
the  disobedience  of  Adam  and  the  wickedness  of  his 
posterity ;  if  this  does  not  contravene  what  we  wit- 
ness every  day  in  the  malignant  contagion  of  vice  ;  if 
providence  coincides  with  revelation  ;  if  familiar  facts, 
from  generation  to  generation,  support  and  confirm 
the  texts  which  record  the  doctrine,  why  should  we 
doubt,  why  should  we  not  believe  the  doctrine  ?  The 
mode  of  its  being  effected,  or  the  wisdom  of  such  an 
arrangement,  is  no  concern  of  ours.  To  ascertain  the 
fact  from  scripture  and  providence,  is  our  duty  ;  its 
righteousness  and  wisdom  God  will  justify. 

Ill:  Revelation  teaches  that  sinful  man,  to  enjoy  his 
Maker's  love,  must  have  a  new  heart,  a  new  spirit  and 
character.  Unless  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God.  Does  not  providence  confirm 
this  ?  Does  not  the  wicked  man  sometimes  "  forsake  his 
ways,  and  the  unrighteous  man  his  thoughts  ?"  Phari- 
sees and  sanctimonious  hypocrites,  prating  of  their 
own  goodness,  may  weaken  the  evidence  of  experi- 
mental religion,  but  they  have  not  weight  of  character, 
to  disprove  its  reality.  Many  men  abandon  their 
infidelity,  and  believe  the  son  of  Mary  to  be  the 
Saviour  of  the  world ;  many  forsake  their  vices  and 
crimes,  and  become  penitent  and  holy.  All  such  are 

witnesses  for  revelation.    All  such,  from  Adam  to  the 
50 


394 

present  day,  present  so  many  events  of  providence, 
which  harmonize  with  the  gospel,  and  sustain  the  doc- 
trine of  regeneration. 

IV.  The  gospel  is  believed  to  reveal  the  doctrine  of 
future  punishment  for  sin.  Do  not  events  of  provi- 
dence in  this  world  confirm  the  doctrine  ? 

"  The  wicked  shall  be  turned  into  hell — these  shall 
go  away  into  everlasting  fire.  Their  worm  shall  not 
die  ;  their  fire  shall  not  be  quenched." 

Objections  have  been  made  to  this  doctrine  ;  but 
they  come  from  a  very  interested  quarter.  The  judge 
seldom  finds  the  prisoner  very  impartial  in  his  view  of 
the  law.  Can  we  not  then  appeal  to  a  more  impartial 
authority  ?  May  we  not  consult  the  legislator  himself  ? 
May  we  not  learn  the  intent  and  meaning  of  the  sen- 
tence, by  observing  whether  he,  in  any  degree,  ever 
puts  it  in  execution  before  our  eyes  ?  Let  us  then  for 
a  moment  survey  the  treatment,  which  wicked  men, 
in  this  world,  often  receive  from  God.  If  any  suffer 
the  anger  of  God  in  this  world,  though  others  escape, 
this  will  greatly  confirm  revelation.  If  any  escape,  it 
may  only  prove  that  they  are  reserved  for  that  punish- 
ment, which  has  already  commenced  with  others. 
That  portion  of  the  Divine  conduct,  which  you  are 
permitted  to  witness  in  this  life,  what  you  see  and 
hear,  may  instruct  you  in  your  faith  respecting  future 
punishment.  Glance  your  eye  then  far  and  wide. 
Alas,  you  need  not,  generally,  look  beyond  your  own 
neighbourhood.  Look,  and  say  whether  God  punishes 
sin  in  this  world.  Does  the  intemperate  man  often 
suffer  pain,  and  disease,  and  death,  in  consequence  of 
his  sins  ?  Does  the  idle  and  dissolute  man,  often  ex- 


395 

perience  poverty  and  shame  on  this  side  the  grave  ? 
Are  not  here  powerful  presumptions  of  a  future  and 
more  complete  retribution  ?  If  God  begin  to  punish 
sin  in  this  life,  will  not  the  work  proceed  in  the  next  ? 
What  is  there  more  strange  in  future  punishment, 
than  in  what  daily  passes  before  our  eyes  ? 

Had  we  never  known  pain,  and  disease,  and  death, 
and  had  a  volume  come  down  to  us  from  remote 
antiquity,  announcing  that  in  the  year  of  our  Lord 
1826,  our  heavenly  father  would  let  loose  famine,  and 
war,  and  pestilence ;  that  tempests,  and  floods,  and 
shipwrecks,  would  blast  the  hopes  of  man  ;  that  ten 
thousand  infants  would  expire  in  agony  every  day, 
would  not  such  a  book  have  encountered  as  many  ob- 
jections, as  the  doctrine  of  future  punishment  now 
does  ?  Would  not  men  have  inquired,  and  inquired 
with  overwhelming  pathos, — "  Will  our  heavenly 
Father  cause  our  tender  harmless  babes  to  languish, 
and  expire  in  agony  ?  Will  the  God  of  love  suffer  the 
helpless  mariner  to  sink  in  the  ocean,  while  his  hands 
are  raised  in  prayer  ?  Will  he  water  the  world  with 
the  tears  of  the  widow  and  orphan  ?"  Yet  such  things 
are.  They  are  daily  events  before  our  eyes. 

We  are  miserable  judges  of  what  Deity  ought  to  do. 
"  We  can  argue  but  .from  what  we  know."  The 
plan  of  God  is  wide  as  the  universe,  and  lasting  as 
eternity.  We  see  only  a  point,  and  for  a  moment. 
We  have  no  compass  to  guide  us,  but  the  word  of 
God,  and  our  own  observation.  We  then  return  to 
the  fact.  Has  God  said  that  he  would  punish  the 
wicked  forever,  and  is  this  powerfully  confirmed  by 


396 

daily  events  ?  The  word  and  providence  of  God  are 
perfect,  and  are  in  unison. 

V.  The  doctrine  of  atonement  or  vicarious  sacri- 
fice for  sin,  seems  to  be  taught  in  scripture.  Do  any 
events,  in  the  course  of  Divine  government,  support 
such  a  doctrine  ? 

"  Without  the  shedding  of  blood  is  no  remission  of 
sin."  "  He  hath  borne  our  sins,  and  by  his  stripes 
we  are  healed."  "He  was  made  a  sin  offering 
for  us.5' 

Similar  language,  in  every  part  of  the  bible,  ren- 
ders the  doctrine  unquestionable.  Do  not  unnumber- 
ed events  and  transactions  of  men  accord  with  this 
doctrine  ?  God  required  his  people  to  offer  a  multi- 
tude of  sacrifices.  These  had  no  efficacy  in  them- 
selves. The  blood  of  bulls  and  goats  could  not  take 
away  sin.  Unless  they  had  reference  to  a  real  and 
meritorious  sacrifice,  of  which  they  were  types  and 
emblems,  who  can  discover  wisdom  or  humanity  in 
these  bloody  rights  ?  Yet  they  constituted  a  great  part 
of  the  external  religion,  not  only  of  the  Jews,  but  of 
all  mankind.  In  what  quarter  of  the  globe,  have  not 
the  stones  been  piled  into  altars,  what  hill  has  not 
been  wrapt  in  the  smoke  of  burnt  offerings  ?  The 
blood  of  innocent  victims  has  streamed  from  the  line 
to  the  poles.  Referring  to  such  a  state  of  things,  the 
apostle  says,  "  But  now,  in  the  end  of  the  world, 
Christ  hath  appeared  to  put  away  sin,  by  the  sacrifice 
of  himself '."  Can  words  make  the  doctrine  of  atone- 
ment more  evident  ? 

Not  only  in  the  great  concerns  of  religion,  but  in 
the  ordinary  events  of  life,  the  same  style  of  provi- 


397 

deuce  is  manifest ;  daily  transactions  accord  with  the 
strain  of  scripture,  respecting  the  suffering  of  one 
man  for  another.  The  substitution  of  one  man's 
sufferings,  for  the  benefit  of  another  man,  is  one  of 
the  most  common  events  of  this  world.  Why  then 
might  not  Jesus  Christ  suffer  for  the  sins  of  the 
world  ?  Do  not  parents  constantly  suffer  anxiety, 
and  self  denial,  and  distress,  to  support  and  educate 
their  children  ?  Do  not  children  often  suffer  from 
the  prodigality  or  the  vicious  examples  of  their 
parents?  Faithful  rulers  suffer  abuse  and  anxiety 
for  the  public  welfare.  "  Uneasy  lies  the  head  which 
wears  a  crown."  Go  with  the  officer  collecting  the 
tax  to  support  the  alms-house.  He  receives  a  great 
portion  of  the  money  from  families,  who  labour 
harder,  and  who  endure  more  privations,  than  those 
persons,  whom  they  support,  ever  did  for  themselves. 
They  are  made  to  suffer  for  those,  who  would  never 
suffer  for  themselves.  Do  not  the  healthy  suffer  for 
the  sick ;  the  living  for  the  dying  ?  Do  not  these 
events  strongly  resemble  atonement  for  sin  ?  Why 
then  will  any  object  to  the  sufferings  of  Jesus  Christ 
for  lost  man ;  why  might  he  not  redeem  a  lost  world  ? 
He  suffered  willingly  ;  he  gave  himself  a  ransom  for 
many.  Here  then  the  providence  of  God  agrees 
with  the  word  of  God:  both  are  perfect,  and  the 
word  receives  support  from  the  course  of  providence. 
VI.  A  considerable  portion  of  the  Christian  world 
believe  that  they  have  discovered  the  doctrine  of 
election  to  eternal  life  on  the  sacred  page.  Is  this 
supported  by  the  course  of  providence  ? 


398 

They  do  not  doubt  whether  the  scripture  speaks  of 
those  who  are  chosen  to  eternal  life  "  through  the 
sanctification  of  the  Spirit,  and  belief  of  the  truth." 
That  some  are  chosen  vessels  they  cannot  disprove. 
That  some  are  forechosen,  and  predestinated  to  eter- 
nal life,  seems  to  them  the  evident  import  of  the 
sacred  page.  It  is  also  believed  that  common  events 
of  providence  are  in  unison  with  this  doctrine  of  the 
gospel ;  that  in  this  point  also,  revelation  receives  sup- 
port from  divine  government.  An  appeal  to  facts 
may  readily  solve  the  question.  Does  God  then 
daily,  in  his  providence,  make  distinctions  among 
men  ?  Are  some  *  chosen '  '  few  '  more  rich,  more 
learned,  more  happy,  than  their  neighbour  ?  May  it 
be  replied,  that  this  is  generally  the  effect  of  more 
diligence,  more  study,  more  virtue  ?  So  are  those, 
who  are  '  elected '  and  '  saved,'  generally  more  vir- 
tuous, more  faithful  in  their  lives.  But  we  will  not 
avail  ourselves  of  this  advantage.  I  might  ask  who 
made  all  these  individuals  to  excel  their  neighbours. 
But  if  I  can  adduce  only  one  instance,  and  especially 
if  I  can  adduce  innumerable  instances  of  eminent 
divine  favours,  without  any  special  merit  or  exertions, 
these  will  be  so  many  unisons  with  election  to  eter- 
nal life. 

Does  not  God  in  his  providence,  in  ten  thousand 
instances,  highly  distinguish  persons  by  his  favours, 
who  have  no  peculiar  excellence,  and  without  any 
regard  to  their  merit  ?  Doubtless  he  has  some  wise 

o 

reasons,  though   they  are  unknown  to  us.     This  is 
placing  the  doctrine  in  its  most  obnoxious  form  ;  and 


399 

in  this  form,  we  presume  to  say,  it  receives  counte- 
nance from  the  general  course  of  providence. 

Probably  no  person  in  this  country  attaches  the 
least  personal  merit  to  the  circumstances  of  a  man's 
birth.  No  child  is  better  or  worse,  born  in  a  palace 
or  a  shed.  No  matter  whether  he  be  "  below  the 
dome,  or  above  the  hut."  Yet  on  this  single  circum- 
stance of  birth,  commonly  depend,  in  a  great  measure, 
the  knowledge,  the  religion,  and  happiness  of  the 
person.  One  is  born  in  the  cottage  of  vice,  and 
endures  hunger  and  cold,  and  generally,  though  not 
always,  exhibits  the  vice  and  ignorance  of  his  father. 
Another  is  born  in  the  sober  mansion  of  piety  and 
knowledge,  and  often,  though  not  always,  acquires 
the  knowledge,  the  virtue,  and  happiness  of  his 
parents.  One  poor  babe,  without  any  fault  of  his 
own,  is  born  in  Africa,  and  is  a  slave. — Another, 
receives  existence  in  the  wilds  of  America,  and  of 
course  is  a  pagan,  and  a  savage.  Another  first  sees 
the  light  in  Arabia,  and  spends  his  life  following  his 
flocks  from  one  spring  and  pasture  to  another,  often 
scorched  with  the  burning  winds  of  the  desert,  often 
mad  with  hunger  and  thirst,  his  hand  against  every 
man,  and  every  man's  hand  against  him,  a  robber  on 
the  land,  and  a  pirate  on  the  sea,  Mahomet  his 
prophet,  and  the  koran  his  bible. 

You  are  born  in  a  Christian  land,  of  Christian 
parents,  who  are  faithful  and  kind,  who  instruct  you 
by  precept  and  example,  to  be  a  disciple  of  Jesus. 
What  an  immense  difference  is  here  made,  by  the 
providence  of  God,  between  man  and  man.  Is  not 
here  a  display  of  divine  sovereignty,  disregarding  all 


400 

personal  merit,  as  evident,  as  in  election  to  eternal  life  ? 
Indeed,  where  can  you  look,  and  not  witness  a  mani- 
festation of  this  divine  attribute  ?  Who  gave  to 
Buchanan  his  spirit  of  sacred  enterprise,  to  the  apos- 
tolic Elliot  his  willingness  to  labour  for  the  sal- 
vation of  savages,  to  Whitefield  his  overwhelm- 
ing eloquence,  to  Edwards  his  fervent  piety  and 
wonderful  energy  of  mind  ?  Does  not  God  in  his 
providence,  as  well  as  his  word,  say,  "  I  will  do  all 
my  pleasure,  and  my  counsel,  it  shall  stand  ?"  His 
word  and  his  providence  agree,  and  are  perfect.  He 
is  of  one  mind  in  the  kingdom  of  grace  and  provi- 
dence, in  the  events  which  we  witness,  in  the  doc- 
trines which  we  read. 

With  a  single  reflection  or  two,  we  close  the  sub- 
ject. 

I.  We  obtain  no  relief  by  rejecting  the  deep  and 
difficult  doctrines  of  revelation. 

Though  you  blot  them  from  your  creed,  providence 
spreads  them  before  your  eyes,  sounds  them  in  your 
ears,  reveals  them  from  every  quarter.  Though  you 
erase  them  from  your  bibles,  they  are  written  in  cap- 
itals on  every  page  of  providence. 

Many  doctrines,  as  matters  of  speculation,  are 
difficult  and  hard  to  be  understood  in  all  their  con- 
nexions ;  yet  as  matters  of  fact  revealed,  which  is 
enough  for  us,  they  are  as  easily  believed  as  other 
matters  of  fact.  In  many  respects,  facts  are  as  inex- 
plicable as  the  most  abstruse  doctrines.— The  doctrine 
presents  no  more  difficulty,  than  the  fact,  wjiich 
accords  with  the  doctrine.  No  more  difficulty  attends 
the  doctrine  of  atonement,  than  the  familiar  event, 


401 

that  the  son  suffers  misery  from  the  depravity  of  his 
father.  With  their  incomprehensibility,  we  have  no 
concern. — This  belongs  to  God.  What  then  is 
gained  by  rejecting  the  most  mysterious  doctrines  ? 
They  are  written  not  only  in  the  sacred  oracles,  but 
on  your  fields  and  walls,  on  your  garments,  on  your 
foreheads,  and  the  doors  of  your  houses.  Providence 
and  revelation  are  two  sacred  volumes,  which  give 
the  same  account  of  God,  and  of  his  dealings  with 
men. — Though  wre  reject  the  doctrines  of  one  volume, 
the  other,  in  a  voice  louder  than  all  the  winds  of 
heaven,  proclaims  the  same  divine  truths. 

II.  I  infer  that  a  careful  observation  of  providence 
may  confirm  our  belief  in  the  doctrines  of  revelation. 
Do  you  ever  doubt  whether  the  sufferings  of  the 
Saviour  could  be  the  redemption  of  sinners  ?  Then 
recollect  how  often  the  cares  and  peaceful  sentiments 
of  a  sovereign,  might  save  his  subjects  from  the  misery 
and  horrours  of  blood  and  war.  See  hospitals  and 
seminaries  rise  ;  see  nations  and  countries  enlightened 
and  sanctified,  by  the  sacrifices  of  benevolence.  It 
seems  to  be  a  principle  of  the  divine  government, 
which  keeps  the  machinery  of  the  world  in  motion, 
that  a  part  of  mankind  should  endure  sufferings  in 
behalf  of  their  brethren. 

Do  you  doubt  whether  God  will  punish  the 
wicked  ?  See  how  many  do  not  live  out  half  their 
days.  Do  you  question  whether  God  chooses  sorr?o 
to  be  vessels  of  mercy  ?  Behold  Joseph,  and  David, 
and  Daniel,  in  sacred  story.  In  civil  and  ecclesias- 
tical history,  read  the  lives  of  Alfred,  of  Edward  VI. 
of  Wickliff,  of  Luther,  and  Knox.  Who  selected 
51 


402 

these  luminaries  of  the  world  ?  Who  appointed  them 
their  high  stations,  in  the  kingdoms  and  churches  of 
the  world  ?  Who  gave  them  their  astonishing  powers 
of  mind,  their  grace,  and  their  intellectual  empire 
over  the  hearts  of  men  ? — Such  is  the  accordance  of 
divine  truth,  collected  from  different  sources.  Who 
then  will  not  believe  ?  With  the  mystery  of  divine 
truth,  again  I  say,  you  need  not  perplex  your  minds. 
With  explanations  and  solutions  of  profound  doctrines, 
you  need  nor  try  the  strength  of  your  intellectual 
powers.  Your  duty  is  prayerfully  and  teachably  to 
inquire,  "  What  doth  the  Lord  God  say  in  his  word  ?" 
Having  discovered  this,  believe  and  embrace  it  with 
all  thine  heart.  Then  shall  ye  know,  if  ye  follow  on 
to  know,  the  truths  of  revelation.  Take,  then,  fast 
hold  of  instruction ;  keep  her,  for  she  is  thy  life. 
She  will  bring  thee  to  honour ;  she  will  give  thee  an 
ornament  of  grace,  and  a  crown  of  glory. 


PSALM  cxxxviii,  2. 
For  thou  hast  magnified  thy  word  above  all  thy  name. 

MANY  things  are  lowered  in  our  estimation,  from 
being  constantly  enjoyed,  or  easily  acquired.  The 
water  of  the  fountain,  and  the  salubrious  atmosphere, 
though  essential  to  life,  are  received  with  feeble  emo- 
tions of  gratitude. 

The  word  of  God,  as  far  back  as  our  minds  can 
remember,  has  been  open  before  us,  its  precepts  are 
familiar,  its  doctrines  are  believed ;  and  we  hardly 
recollect  that  this  knowledge  was  not  born  with  us,  or 
that  all  the  human  race  have  not  the  same  instruction. 

To  estimate  the  value  of  revelation,  we  must,  in  idea 
at  least,  visit  the  benighted  pagans,  witness  the  moral 
blindness  of  their  minds,  the  dismal  scenes  of  their 
polluted  worship,  their  ignorance  of  God,  and  of 
divine  truth.  Go,  hear  the  savage  hold  frantic  con- 
verse with  invisible  spirits;  or  listen  to  the  shrieks  of 
the  innocent  babe,  from  the  altar  of  Moloch*  Now. 
tell  us  the  value  of  revelation. 


404 

What  then  are  some  of  the  advantages  of  revela- 
tion ? 

To  answer  this  inquiry,  attending  to  such  reflec- 
tions as  may  occur,  is  our  present  design. 

I.  One  great  and  decisive  advantage  of  a  revela- 
tion from  God,  over  every  other  method  of  moral  in- 
struction, is  its  high  authority.  Here,  revelation 
stands  unrivalled.  Much  instruction  may  be  com- 
municated from  man  to  man.  From  the  resources  of 
his  own  mind,  from  his  own  experience,  from  his 
observation  abroad,  man  has  often  been  a  luminary  of 
instruction.  Poets  and  philosophers  have  reasoned 
well,  respecting  the  rewards  of  virtue,  the  punish- 
ments of  vice,  the  being,  and  attributes  of  God.  But 
what  practical  influence  followed  ?  Who  were  made 
wiser  or  better  ?  These,  and  other  truths,  were  like 
a  splendid  palace,  rising  on  a  hill  of  moving  sand. 
No  confidence  could  be  placed  in  their  permanency. 
They  were  only  the  opinions  of  men.  They  might 
be  true,  they  might  be  false.  They  allured  the  fancy, 
but  they  gave  no  pledge  to  the  understanding.  Like 
the  brilliant  meteor  of  midnight,  they  roused  admira- 
tion ;  but  afforded  the  pilgrim  no  safe  guidance,  in 
the  journey  of  life. 

Though  they  were  men  of  powerful  intellects,  of 
splendid  conceptions,  of  profound  research ;  yet  they 
did  not  satisfy  or  convince  themselves.  Cicero,  and 
Socrates,  and  Plato,  repeatedly  express  themselves 
in  the  greatest  perplexity  and  doubt,  respecting  the 
most  important  doerines  of  religion.  Not  so  is  it 
with  the  heralds  of  revelation.  Their  first  sentence 
is,  "  Thus  saith  the  Lord  Jehovah."  "  I  come  to 


405 

ihce  in  the  name  of  the  Lord  of  hosts."  They  not 
only  say  this,  but  prove  it.  By  their  miracles,  by  the 
fulfilment  of  their  prophecies,  by  other  convincing 
circumstances,  it  is  proved,  that  pious  men  of  old 
spake  as  they  were  moved  by  the  Holy  Ghost.  They 
proved  that  they  were  sent  of  God,  that  they  were 
his  messengers,  to  instruct  and  reclaim  a  lost  world. 
Here  is  firm  ground ;  here  is  solid  rock.  We  know, 
blessed  be  God,  in  whom  we  believe.  We  know 
that  we  are  not  following  cunningly  devised  fables. 

The  common  people  of  Palestine,  in  a  moment, 
perceived  the  difference  between  those  teachers,  who 
uttered  their  own  opinions  and  notions,  arid  the  orac- 
ular voice  of  Him,  "  who  spake  as  never  man  spake." 
He  spoke  as  one  having  authority.  This  is  the 
safety  and  comfort  of  those,  who  receive  the  word  of 
God ;  they  have  divine  authority  for  what  they  be- 
lieve. 

II.  Another  advantage  of  revelation  is  its  evident 
import,  its  plain  meaning. 

Arguing  from  the  cause  to  the  effect,  I  boldly  infer 
that  a  revelation  from  God  must  be  plain  and  evident. 
A  revelation,  not  intelligible  is  no  revelation  ;  nothing 
is  revealed.  Would  God  abuse  his  creatures  with  un- 
intelligible propositions  ?  Would  he  speak  to  them 
in  an  unknown  tongue  ?  Religious  truth  is  ever  the 
same,  and  ever  distinct  from  falsehood. 

To  all  this,  will  you  oppose  the  incontrovertible 
fact,  that  a  multitude  of  opinions  exist  ?  To  this  I 
make  as  simple  a  reply.  Elevate  the  moral  feelings 
of  all  men  to  a  suitable  and  similar  standard,  and  we 
shall  hear  but  few  complaints  respecting  the  obscuritv 


406 

of  revelation.  But  while  men  have  such  discordant 
tones  of  moral  feeling,  and  such  different  degrees  of 
intellectual  improvement,  we  must  expect  jarring 
opinions,  and  hostile  creeds.  The  fault  is  not  in  the 
standard,  but  in  those,  who  estimate  the  standard. 
Still,  with  all  our  ignorance,  and  prejudices,  and 
parties,  and  creeds,  and  systems,  it  requires  an 
effort  of  depravity,  to  explain  away  the  great  and 
leading  doctrines  of  the  bible.  While  the  responses 
of  the  pagan  oracles  were  generally  ambiguous  and 
equivocal,  what  is  more  evident  than  this  great 
lesson  of  the  sacred  volume,  Man  has  revolted  from 
his  God  ? 

Will  you  say  this  is  so  evident  on  the  face  of  soci- 
ety, as  to  need  no  revelation  to  confirm  the  fact  ? 
However  palpable  the  fact  may  be  to  us,  however 
irresistible  the  evidence,  it  is,  after  all,  fully  and  dis- 
tinctly learned  only  from  the  sacred  oracles.  The 
nature  and  extent  of  this  moral  mischief  is  taught 
nowhere  but  in  the  word  of  God.  The  heathen  have 
had  some  superficial  and  vague  impressions  that 
human  nature  was  in  a  disturbed  and  disordered  state  ; 
but  these  obscure  impressions  were  probably  con- 
veyed to  them  by  tradition,  from  some  ancient  reve- 
lation. 

Men,  who  never  heard,  that  the  race  was  once  in  a 
more  pure  and  upright  state,  who  have  never  heard 
that  they  ought  to  be  more  moral  and  pious,  who 
have  never  heard  an  expectation  of  future  improve- 
ment, think  little  more  of  reproaching  themselves  or 
others,  for  their  moral  obliquities,  than  of  accusing  the 
stars  for  not  being  luminous,  a§  the  sun  and  moon. 


407 

Because  certain  truths  have  been  familiar  from  our 
infancy,  we  are  apt  to  imagine  they  might  have  been 
known  without  a  revelation.  What  truth  is  more 
evident  than  that  the  world  was  created  by  God  ? 
Every  Tyro  in  science  can  demonstrate  this  truth. 
Yet  man,  with  all  his  sagacity,  did  not  originate  this 
belief.  "By  faith,"  faith  in  the  word  of  God,  "  we 
believe  that  the  worlds  Were  made."  Had  not  this 
fact  been  revealed,  it  had  never  been  known.  Men 
would  never  have  supposed,  that  the  sun  had  always 
shone ;  that  the  sea  had  always  dashed  its  billows  on 
the  shore ;  the  forests  always  spread  their  shade  over 
the  land.  From  revelation  alone  we  learn  that  "  by 
one  man  sin  entered  the  world,  and  death  by  sin." 
Though  pagans  have  worshipped  lords  many,  and 
gods  many,  though  the  hills  have  echoed  their  cries 
and  prayers,  and  the  heavens  been  darkened  with 
the  smoke  of  their  sacrifices ;  yet  no  part  of  this 
splendid  worship  was  designed  to  mend  or  reform 
the  worshippers.  In  their  numerous  prayers,  they  do 
not  ask  to  be  made  better.  They  thanked  the  gods 
for  the  common  blessings  of  life ;  but  ascribed  all 
the  praise  to  themselves  for  any  progress  in  good 
dispositions. 

A  sense  of  sin,  a  broken  heart,  are  not  among 
their  sacrifices.  Our  wickedness,  a  radical  doctrine 
of  revelation,  is  fully  learned  only  from  the  word 
of  God.  Here  it  is  announced  with  power  and 
authority. 

Redemption  from  this  sin  and  guilt,  is  another 
undeniable  doctrine  of  revelation.  This  is  the  key- 
stone of  the  arch,  the  main  pillar  in  the  temple  of  rev- 


408 

elation.  The  seed  of  the  woman,  the  babe  of  Beth- 
lehem, the  cross  of  Calvary  ;  here  is  the  hope  of 
man.  When  man  first  awakes  to  his  guilt  and  dan- 
ger, he  discovers  no  other  means  of  deliverance.  The 
light  of  philosophy  shows  him  not  the  path  of  life. 
Neither  Mahomet,  nor  Confucius,  nor  Brahma,  restore 
peace  to  his  mind.  But  in  the  first  page  of  reve- 
lation, the  light  of  redemption  dawns ;  it  kindles,  and 
sheds  a  radiant  glory  through  the  sacred  volume. 
The  first  sound  is  life  from  the  dead.  "  The  seed  of 
the  woman  shall  bruise  the  serpent's  head."  The 
light  shines  brighter  and  brighter,  till  we  hear  the 
triumphant  Redeemer  say,  "  I  have  finished  the  work ; 
I  have  made  propitiation  for  the  sins  of  the  world." 
No  other  religion  makes  such  a  claim,  or  is  supported 
by  such  evidence. 

The  means  of  securing  this  redemption  is  another 
evident  and  essential  lesson,  which  we  learn  from  the 
word  of  God.  In  vain  are  the  most  opulent  treasures 
opened  before  us,  unless  we  are  taught  the  mode  of 
securing  them.  In  vain  is  the  luxurious  banquet 
presented,  unless  we  are  taught  the  mode  of  access. 
The  path  of  life,  the  way  of  wisdom,  is  plainly  drawn 
on  the  sacred  page.  The  real  Christian  must  believe 
the  doctrines  of  his  great  Redeemer.  To  pretend 
that  you  follow  the  light  of  the  gospel,  that  you  are 
a  disciple  of  Jesus,  while  you  adopt  the  doctrines  of 
Mahomet,  or  the  grand  Lama,  is  absurd,  as  it  is  im- 
pious. Yes,  would  you  be  benefited  by  the  gospel, 
would  you  inherit  the  salvation  of  the  gospel,  you  must 
believe  the  gospel,  you  must  cordially  embrace  all  its 
doctrines,  as  far  as  you  can  understand  them.  Sorae 


409 

may  be  hard  to  be  understood ;  some  may  require 
more  moral  discipline,  and  culture  of  the  mind,  than 
you  can  attain.  Here,  as  in  all  other  cases,  it  is 
required  of  a  man  according  to  what  he  has,  and  not 
according  to  what  he  has  not.  The  commands  of 
God,  and  our  abilities,  are  precisely  parallel.  What- 
ever doctrines  we  discover,  we  must  adopt.  It  is  not 
for  us  to  imagine  what  doctrines  ought  to  be  revealed, 
nor  to  enlist  under  any  leader,  whom  we  conceive  wiser 
than  his  fellows ;  but  to  receive  the  doctrines  just  as 
we  find  them  in  the  word  of  God. 

To  secure  the  benefits  of  redemption,  a  man  must 
not  only  believe,  but  obey  the  instructions  of  the 
gospel.  As  the  legislator  of  his  people,  Jesus  Christ 
has  given  his  people  rules  of  conduct.  The  sum  of 
them  is,  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  thy  neighbour  as  thyself."  Here  a 
demand  is  made  of  the  heart,  rendering  it  evident, 
that  no  external  action,  separate  from  the  motives  and 
affections  of  the  mind,  in  any  degree  fulfils  the  law, 
or  answers  the  demands  of  the  gospel.  Indeed  mere 
actions,  without  the  heart,  have  no  moral  character. 
They  can  be  neither  good  nor  bad.  We  may  as  well 
predicate  morality  on  the  motion  of  a  planet,  as  on 
any  action  of  man,  separate  from  his  temper  and 
motives.  The  duties  of  piety,  which  the  Saviour  has 
enjoined,  are  peculiarly  incumbent  on  his  disciples. 
By  these,  they  are  distinguished  from  the  professors 
of  other  religions.  Baptism,  and  the  Lord's  supper, 
are  exclusively  the  rites  of  Christianity.  Every  man 
is  defective  in  his  claims  to  Christian  character,  what- 
ever other  excellencies  he  may  possess,  while  he  does 
52 


410 

not  exhibit  a  practical  regard  to  these  ordinances. 
All  these  are  evident  truths,  and  show  that  the  word 
of  God  is  plain  and  intelligible. 

III.  Another  eminent  advantage  of  the  bible  is,  it 
has  a  more  powerful  and  salutary  effect  on  the  human 
character,  than  any  other  known  system  of  religion. 
The  koran  has  raised  up  a  race  of  warriours,  who  are 
masters  and  slaves.  The  shasters  have  made  a  great 
portion  of  mankind  superstitious  devotees.  The  bible 
makes  men  good.  Its  light  renders  men  wise  unto 
salvation.  The  book  of  Moses  has  survived  all  other 
writings  of  men.  The  influence  of  his  doctrines 
has  been  more  completely  tested,  than  any  other  sys- 
tem. No  writings  of  equal  antiquity  have  come  down 
to  us.  When  you  consider  that  they  are  not  ad- 
dressed to  the  fancy,  nor  designed  to  flatter  the  pas- 
sions, like  the  poems  of  Moeonides,  or  the  bard  of 
Mantua,  but  are  powerful  appeals  to  the  conscience, 
raising  the  voice  of  reproof  against  every  sin,  is  it  not 
a  wonder,  if  not  a  miracle  of  providence,  that  they 
have  been  preserved  and  read  so  long  ?  Wonderful 
have  been  the  effects  of  the  sacred  volume.  The 
most  barbarous  nations  have  been  civilized,  their 
ferocity  has  been  softened,  their  morals  improved, 
their  character  elevated. 

Where  its  influence  is  very  partial,  where  many 
vices  continue,  those  vices  assume  a  milder,  and  more 
decorous  aspect. 

Draw  a  map  of  the  globe,  illumine  those  countries 
where  the  human  character  is  most  pure,  most  exalt- 
ed, and  you  will  find  those  are  the  very  countries 
n'here  the  bible  is  most  cordially  received,  and  best 


411 

understood.  In  the  words  of  a  late  writer,  "  It  is  a 
grand  subject  for  meditation,  to  behold,  in  our  modem 
societies,  the  love  of  the  holy  doctrines  of  the  gospel 
advancing  with  the  progress  of  philosophy,  and  of 
political  institutions  ;  so  that  the  nations,  which  are 
the  most  advanced  in  civilization  and  in  liberty,  are 
also  the  most  religious,  the  most  truly  Christian."' 

So  does  God  magnify  his  word  above  all  other 
men  for  perfecting  the  human  character. 


REFLECTIONS. 

I.  If  the  word  of  God  be  given  to  mankind  for  such 
important  purposes,  then  his  goodness  is  manifest  in 
reducing  it  to  writing. 

Our  religion  is  not  a  tradition,  though  it  has  been 
so  considered  by  a  celebrated  infidel. f  The  annals 
of  our  faith  have  more  proofs  of  authenticity  than  the 
exploits  of  Caesar  or  Alexander.  While  any  species 
of  testimony  is  respected  by  mankind,  the  believers  in 
revelation  will  feel  themselves  standing  on  the  rock  of 
eternal  truth. 

The  oracles  of  God  are  now  brought  to  the  scrutiny 
of  our  senses,  subjected  to  our  severest  investigation, 
our  most  elaborate  research.  Were  divine  truth  con- 
fined to  the  lips  of  prophets  and  priests,  the  sound 
would  strike  our  ears,  and  too  often,  pass  away  as  a 
tale  or  a  song.  We  should  have  little  time  to  consider, 
to  weigh  and  ponder  its  importance  or  meaning.  Pre- 
tenders would  start  up  in  every  congregation,  and  we 

*  A.  Stael.  |  Gibbon. 


412 

should  be  daily  called  to  examine  and  decide  between 
true  and  false  prophets.  Now,  we  have  a  standard, 
"  known  and  read  of  all  men,"  to  which  an  appeal 
may  be  made,  by  the  whole  human  family. 

Instruction  is  not  confined  to  the  act  of  hearing. 
Men  may  read,  and  understand,  and  become  wise 
unto  salvation.  We  need  not  always  wait  for  the  holy 
day,  or  the  great  congregation,  to  learn  the  will  of 
God.  Although  shut  out  from  the  house  of  God,  you 
need  not  remain  ignorant  of  God,  or  the  doctrine  of  re- 
demption. The  word  is  nigh  thee,  even  in  thy  mouth. 
The  will  of  God  is  more  readily  communicated  to  the 
whole  family  of  man,  in  the  form  of  a  volume,  than 
orally,  from  the  lips  of  a  preacher.  This  sacred  book 
goes  with  every  ship  round  the  world,  to  the  ends  of 
the  earth.  It  is  displayed  not  only  in  the  mart  of 
traffic,  and  in  the  palace  of  the  prince ;  but  as  an 
angel  of  mercy,  it  enters  the  cottage  of  the  peasant, 
the  cabin  of  the  savage,  and  the  dungeon  of  the  male- 
factor. Silently  it  allures  the  eye,  enlightens  the 
mind,  quiets  the  conscience,  soothes  and  cheers  the 
distress  of  melancholy,  whispers  peace  and  consola- 
tion in  the  anguish  of  sickness  and  death. 

The  written  word  is  a  fixed  and  permanent  stand- 
ard of  truth.  Like  its  divine  author,  it  has  no  essen- 
tial change.  Customs  and  modes  of  thinking  change  ; 
theological  opinions  and  doctrines  change.  Fanatics 
and  philosophers  publish  their  rival  systems,  and  the 
world  goes  after  them.  But  the  word  of  the  Lord, 
like  the  radiant  sun,  which  pursues  the  same  course, 
and  sheds  the  same  light,  forever  proclaims  the  same 
doctrines,  the  same  duties. 


413 

As  the  luminous  beacon,  on  the  margin  of  the  deep, 
guides  to  the  haven  vessels  of  every  name  and  nation, 
lost  in  darkness  and  storm;  so  the  written  word  of 
God  rises  above  the  atmosphere  of  contending  parties, 
sheds  her  splendid  glory  abroad,  allures,  and  guides, 
and  saves  the  contending  sects,  lost  in  the  storms  of 
polemic  controversy. 

II.  If  the  bible  be  a  revelation  from  God,  then  it  is 
the  only  standard  of  religious  truth. 

To  suppose  there  can  be  more  than  one  standard, 
is  to  suppose  that  divine  truth  is  not  every  where  and 
always  one  and  the  same.  To  set  up  reason,  as  the 
measure  of  divine  truth,  is  to  multiply  its  form  and 
character,  beyond  all  calculation.  The  reason  of  man 
often  dictates  one  doctrine  in  the  city,  another  in  the 
rural  village.  Reason  dictates  one  doctrine  at  Rome, 
and  another  at  London.  The  change  is  more  violent 
at  Canton  and  Constantinople.  On  this  principle 
truth  is  as  various  as  the  climates  of  the  world,  or  the 
colour  of  its  clouds. 

Will  it  be  said  all  this  takes  place  with  the  bible 
open,  the  oracles  of  God  sounding  ?  True.  But  this 
arises  from  not  understanding  those  oracles,  or  from 
raising  some  authority  above  them. 

All  human  systems  of  divinity,  all  the  laboured 
productions  of  human  reason,  all  the  creeds  and  con- 
fessions of  faith,  in  all  the  churches  of  Christendom, 
have  no  authority,  are  sources  of  errour,  unless  they 
accord  with  revelation.  The  bible,  the  bible  alone  is 
not  only  the  religion  of  protestants,  but  of  all  who 
believe  its  divine  inspiration.  Every  thing  different 
is  the  device  of  man,  hay,  wood,  and  stubble,  which 


414 

are  to  be  burned.  Other  sources  of  light  and  instruc- 
tion are  useful ;  reason  herself  searches  the  deep 
things  of  God,  and  brings  treasures  new  and  old,  from 
the  golden  mines  of  providence  and  revelation.  Still 
the  book  of  God  remains  the  only  standard  of  religious 
truth.  Sad  will  be  the  day,  when  any  great  sect 
shall  make  their  creed  equally  respected  with  the 
scriptures  ;  then  may  be  expected  their  explanations, 
like  the  Mishnas,  and  Talmuds  of  the  Jewish  church, 
one  of  which  contains  twelve  volumes  folio ;  every 
absurdity  of  which  must  be  believed,  or  the  poor  Jew 
must  be  branded  as  a  heretic.  These  they  prefer  to 
the  scriptures,  comparing  their  bible  to  water,  their 
talmud  to  wine. 

III.  If  the  scriptures  are  the  only  light  to,  guide 
men  to  immortality,  of  what  infinite  value  is  religious 
liberty,  the  liberty  of  adopting  that  faith  and  worship, 
which  we  believe  is  revealed  in  the  word  of  God. 

If  true  religion  were  various  and  opposite  in  differ- 
ent churches  and  countries,  we  might  safely  believe 
with  the  multitude  where  we  happened  to  sojourn, 
worshipping  Mahomet  at  Mecca,  and  the  Lama  at 
Thibet.  But  if  the  word  of  God  alone  is  the  word  of 
life,  how  precious  is  this  word  !  Unless  we  may  hear, 
and  examine,  and  believe,  according  to  our  own  judg- 
ment, of  what  avail  is  it  that  prophets  have  seen  vis- 
ions, and  the  Son  of  God  announced  life  and  immor- 
tality to  a  dying  world  ? 

The  very  idea  of  examining  and  considering  a  pro- 
position, implies  the  right  of  adopting  our  own  con- 
struction, and  even  the  right  of  rejecting  it  altogether. 
Why  else  should  we  examine  ?  Again ;  if  every  man 


415 

may  not  put  his  own  construction  on  the  word  of 
God,  who  may  ?  Who  are  the  privileged  favourites  ? 
Those,  who  are  right,  and  sound  in  the  faith  ?  Who 
are  they  ?  The  majority  ?  But  these  are  different  in 
different  countries,  and  in  the  same  country,  at  differ- 
ent periods.  Who  then  shall  decide?  If  one  man 
may  not,  another,  by  the  same  rule,  may  not.  There- 
fore, no  one  may  adopt  any  construction  of  divine 
truth.  Such  absurdity  follows,  from  denying  univer- 
sal freedom  of  religious  opinion. 

Yet  as  we  have  always  enjoyed  entire  freedom  of 
thought  and  opinion,  the  evils  of  religious  intolerance 
appear  as  airy  dreams,  to  be  recorded  in  the  same 
chapter  with  ghosts  and  witchcraft. 

But  our  fathers  have  told  us  another  tale.  They 
left  their  country  and  pleasant  homes  to  ask  the  boon 
of  living  among  pagan  savages,  that  they  might  enjoy 
their  own  faith  and  worship.  They  were  not  allowed 
to  hear,  nor  their  pastors  to  teach,  what  they  devoutly 
believed. 

In  the  reign  of  good  Edward  VI,  all  preaching  was 
suspended  through  the  kingdom,  because  the  clergy 
taught  a  variety  of  doctrines,  that  the  bishops  and 
clergy  might  adopt  a  uniform  order,  and  put  an  end 
'to  all  controversies  in  religion. 

We  smile  at  this.  To  them,  it  was  a  sober  concern. 
In  the  previous  reign,  it  had  been  enacted,  "  That  all 
matters  of  Christian  faith,  rules  and  ceremonies,  shall 
be  published  with  the  king's  advice,  and  shall  in  every 
point  be  believed  and  obeyed."  Also,  "  that  no  per- 
son should  sing  or  rhyme,  contrary  to  said  doctrines. " 
It  was  also  ordered  that  the  bible  should  not  be  read 


416 

in  English,  in  any  church ;  that  no  women,  artificers, 
apprentices,  or  journeymen,  shall  read  the  New 
Testament  in  English.55 

Here  is  despotism,  not  over  the  body  and  property 
of  the  subject ;  but  over  his  mind,  his  conscience  and 
thoughts.  Blessed  be  God,  our  fathers  burst  these 
chains,  and  emancipated  themselves  and  us,  from  this 
house  of  bondage.  As  we  invade  the  religious  rights 
of  no  man,  no  man  is  allowed  to  invade  ours. 

In  that  period,  the  beams  of  light  from  the  word  of 
God,  dispelling  the  darkness  and  delusions  of  the 
people,  breaking  up  their  violent  prejudices,  was  like 
the  bursting  forth  of  a  vernal  sun,  after  a  winter  of 
storm,  dissolving  the  frost,  and  covering  the  earth  with 
verdure,  and  blossoms.  Now,  men  worship  God  in 
the  manner  most  edifying  to  their  own  minds,  believ- 
ing what  seems  most  accordant  with  the  sacred  ora- 
cles, and  doing  what  seems  most  rational. 

IV.  If  the  word  of  God  be  so  important,  then  it 
will  be  preserved,  while  the  race  of  man  exists. 

As  the  world  was  created  for  the  support  of  man, 
and  will  be  continued  while  man  exists ;  so  the  word 
of  God,  designed  to  enlighten  and  save  man,  will  be 
preserved,  while  man  remains  to  read,  and  be  saved. 
While  the  world  exists,  the  word  of  God  is  safe. 

Persecution  has  often  kindled  her  fires,  to  consume 
the  holy  volume  and  its  readers  ;  but  they  will  survive, 
as  long  as  the  sun  and  moon  shall  endure. 

Infidelity  may  despair ;  her  last  arrows  are  shivered  ; 
the  sword  of  the  Spirit  is  waved  in  triumph.  As  the 
clouds  will  distil  their  showers,  while  hills  and  val- 
leys remain  to  be  watered:  so  will  heavenly  light 


beam  from  the  word  of  God,  while  his  church  contin- 
ues on  the  earth.  Its  sacred  leaves  are  as  lasting  as 
the  hills ;  its  holy  pages  will  be  read,  till  Sinai  shall 
again  be  wrapt  in  flame,  and  Ararat  and  Lebanon 
vanish  in  the  fires  of  the  great  day.  The  word  of  God, 
the  great  instrument  of  human  redemption,  will  be 
preserved,  till  the  work  of  redemption  is  closed.  The 
fires  of  persecution  have  gone  out ;  infidelity  is  pass- 
ing away  ;  but  the  word  of  the  Lord  endureth  forever. 

V.  We  learn  why  so  great  a  portion  of  mankind 
are  still  in  a  state  of  delusion  and  moral  slumber. 

If  we  traverse  the  globe,  we  shall  find  them  gener- 
ally in  a  state  of  moral  death.  They  are  strangers  to 
the  love  of  God ;  the  wisdom,  which  is  from  above, 
has  never  enlightened  their  minds.  Although  their 
religious  rites,  and  sacrifices  may  be  numerous  and 
imposing ;  yet  all  is  show,  and  parade,  and  useless 
pomp.  Their  religion  does  not  affect  the  heart,  does 
not  reform  the  life,  does  not  enlighten  the  mind,  does 
not  elevate  the  character.  If  in  some  instances,  they 
seem  to  be  affected,  and  absorbed  in  religious  contem- 
plations ;  if  they  are  awakened  and  distressed  with 
moral  fears,  they  seek  relief,  not  by  a  rational  worship 
of  God,  not  by  any  conformity  to  his  moral  excellen- 
cies ;  but  by  absurd  superstitions,  by  abject  penance 
and  self-torture.  The  numerous  pagan  rites  of  the 
eastern  church,  and  the  frantic  orgies  of  the  western, 
are  alike  removed  from  all  rational  religion.  Nor 
is  this  strange.  The  grand  means  for  the  illumination 
of  man,  has  not  been  applied  to  them.  God  has  mag- 
nified his  word  above  every  other  name  :  he  has  made 
it  the  great  organ  of  light  and  goodness  in  the 
53 


418 

world,  But  this  powerful  agent  is  not  yet  operat- 
ing on  the  great  mass  of  mankind.  They  are  not 
yet  enlightened  with  the  great  doctrines  of  revela- 
tion,— that  God  has  created  the  world,  that  he  gov- 
erns the  world,  that  he  has  redeemed  the  world. 
Their  minds  have  never  been  roused,  and  elevated, 
and  sanctified,  by  these  sublime  truths.  Hence  they 
continue  in  moral  slumber,  and  degrading  superstition. 
Among  these,  some  sections  have  made  laudable  ad- 
vances in  civilization,  and  been  eminent  in  the  arts  ; 
still  slow  and  grovelling  has  been  their  progress  in 
moral  science  and  religious  practice. 

VI.  If  the  word  of  God  is  so  essential,  then  it  is  our 
duty  to  read,  and  understand  it  for  ourselves. 

The  book  of  God  will  not  operate  as  an  amulet  or 
charm.  Mere  possession  will  produce  no  advantage. 
We  must  read,  and  believe,  and  obey  its  precepts. 
We  must  imbibe  its  holy  temper  and  spirit.  We 
must  breathe  the  devotion  of  its  saints  and  martyrs. 

What  will  be  the  profit  of  believing  what  we  do  not 
understand ;  or  of  understanding  what  we  do  not 
practise. 

Implicit  faith,  without  knowledge,  is  a  blind  im- 
pulse, imbued  with  no  excellence.  Therefore,  instead 
of  wading  through  tomes  of  controversial  divinity, 
read  the  word  of  God.  Instead  of  inquiring  what  the 
enlightened  moderns  believe,  or  what  the  pious 
ancients  believed,  ascertain  what  the  word  of  God 
says.  He,  who  attempts  to  settle  his  creed  by  the 
faith  of  the  present  or  past  ages,  will  find  himself 
tossed  on  the  billows  of  the  ocean  without  a  helm  to 
guide  his  bark,  without  a  star  to  shape  his  course. 


419 

fn  the  first  ages  of  Christianity,  it  was  deemed 
good  divinity  to  believe  that  none  but  a  few  martyrs 
or  confessors  would  enter  heaven  till  the  judgment. 
In  the  fourth  century,  it  was  thought  orthodox 
to  deny  the  divinity  of  the  Saviour.  In  the  fifteenth 
century,  the  protestants  generally  believed  that  the 
soul  slept  with  the  body,  till  the  resurrection.  In  all 
ages,  and  in  all  religions  except  the  protestant,  it  has 
been  deemed  a  pious  duty  to  pray  for  the  dead. 

Will  such  facts  settle  a  man's  creed  ?  ,  If  not,  they 
may  be  useful,  to  show  him  the  value  of  his  bible. 
Bless  God,  my  friends,  for  your  bibles ;  press  them  to 
your  hearts  ;  read  them,  make  them  the  light  of  your 
feet,  and  the  lamp  of  your  path. 

VII.  If  the  bible  be  so  important,  is  it  not  our 
duty,  and  a  high  exercise  of  benevolence,  to  send  it 
to  those,  who  are  destitute  ? 

Has  God  in  mercy  sent  us  the  oracles  of  heaven,  a 
revelation  from  the  throne  of  his  glory  ?  Do  we  see 
the  path  of  wisdom  and  find  it  pleasant  ?  Are  the 
lamps  of  others  gone  out,  while  ours  are  running 
over  ?  Shall  we  not  impart  to  their  necessities  ?  While 
our  tables  are  covered,  shall  we  not  send  portions  to 
those,  who  are  perishing  in  the  high-ways  and 
hedges  ? 

The  word  of  the  Lord  is  as  an  angel  of  mercy, 
opening  the  prison  to  them  who  are  bound,  and  bid- 
ding the  captive  go  free. 

This,  my  friends,  is  our  delightful  labour.  The 
Lord  loveth  the  cheerful  giver.  Our  natures  are 
social;  we  proceed  in  duty,  more  pleasantly  and 
more  easily,  when  others  act  in  concert  to  assist  us* 


420 

Such  is  the  situation  of  the  bible.  We  are  associated 
with  a  great  portion  of  the  faithful  in  all  Christendom. 
We  are  moving  in  concert  with  the  great  and  good 
men  of  the  age,  with  princes  and  nobles.  Kings  and 
emperours  are  coming  down  from  their  thrones  to  pay 
their  offerings  to  the  Bible  Society.  Shall  not  we 
proceed  with  zeal  and  pleasure  ? 

The  Bible  Society  rises  like  a  column  of  pure  light, 
for  the  guidance  of  other  benevolent  associations. 
Here  they  look  for  help  and  direction.  Though  they 
may  be  abundantly  useful  in  their  appropriate  sphere, 
yet  with  them  are  heard  all  the  babbling  dialects  of  all 
the  sects  and  parties  of  the  Christian  world. 

With  us,  and  the  Peace  Societies,  is  but  one  lan- 
guage, the  language  of  peace,  of  paradise ;  the  lan- 
guage of  pure  truth,  unmixed  with  errour.  Here 
names  and  sects  are  for  the  moment  all  forgotten. 
Here,  the  man,  who  shall  say  to  his  neighbour, 
"  Stand  by,  for  I  am  holier  than  thou,"  would  be 
viewed  as  an  apostate  from  the  bible  corporation. 

As  the  aboriginals  of  our  country  have  certain 
places  of  refuge,  which  they  call  White  Towns,  where 
no  blood  is  ever  shed,  where  warriours  of  contending 
tribes  meet  in  peace  and  amity;  so  are  the  Bible 
Societies  our  White  Towns. 

Here  the  jarring  sound  of  polemic  discord  is  never 
heard ;  here  we  meet  as  brethren  of  the  same  human 
family,  as  children  of  the  same  common  parent,  who 
has  made  of  one  blood  alj  them,  who  dwell  upon  the 
earth.  Bible  and  Peace  Societies  rest  on  the  broad 
basis  of  universal  philanthropy. 


421 

The  contribution  proposed  is  not  designed  to  build 
up  a  sect  or  party,  but  to  spread  abroad  the  pure  light 
of  God's  word.  We  come  not  to  you  as  Missionaries 
from  Rome,  or  Geneva,  or  England.  We  plead  not 
for  the  Episcopal,  or  Presbyterian,  or  Congregational 
denominations  ;  but  we  plead  for  man ;  we  plead  for 
God. 

Holding  up  the  sacred  page,  we  pray  you  to  give  it 
wings,  to  fly  to  the  ends  of  the  earth ;  to  give  it  a 
voice  to  be  heard  in  the  most  distant  cottage  of  the 
human  family.  We  pray  you  to  commission  the 
prophets  and  apostles  again  to  go  forth  from  Pales- 
tine, to  all  the  nations,  and  tribes  of  men.  Let  the 
song  of  angels  echo  from  the  fields  of  Bethlehem,  to 
the  forests  of  America,  to  the  deserts  of  Africa, 
"  Peace  on  earth,  and  good  will  among  men." 

What  you^do  in  this  work,  you  may  be  sure  is  done 
for  God  ;  you  become  an  agent  in  the  work  of  God. 

If  for  a  cup  of  cold  water,  you  may  expect  the 
reward  of  a  disciple,  what  may  you  not  hope,  if  you 
give  the  word  of  eternal  life,  to  perishing  strangers  ? 

Go  on,  my  friends,  in  this  noble  course.  While 
numbers,  who  commenced  this  work  with  us,  have 
gone  to  receive  their  reward, — while  my  repeated  ad- 
dresses on  these  occasions  remind  me  I  can  never 
perform  this  office  again,  may  you,  my  hearers,  long 
be  preserved,  long  persevere  in  the  cause  of  God  and 
human  happiness,  and  finally  shine  as  stars  of  lustre, 
in  the  kingdom  of  heaven,  forever  and  ever.  Amen. 


ERRATA. 

Page    119  line  15    for    their  read  your, 

1       175  '  21      '      preserves  '  prunes, 

1       176  <  23     <      look  '  book. 

1        179  '  26      '      relig-  •  religion. 

238  '  16      '      reviews  '  reviewers 

'       278  /  27  insert    of      before  //a/.*.. 


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